Spiritual Meaning of GENESIS 40:9-13
previous  -  next  -  text  -  summary  -  Genesis  -  BM Home  -  Full Page

AC 5109. Verses 9-13. And the prince of the butlers told his dream to Joseph, and said to him, In my dream behold a vine was before me; and in the vine were three shoots, and it was as though it budded, its blossom went up, and the clusters thereof ripened grapes. And Pharaoh‘s cup was in my hand, and I took the grapes, and pressed them into Pharaoh’s cup, and I gave the cup upon the palm of Pharaoh. And Joseph said to him, This is the interpretation of it; The three shoots three days are these. In yet three days shall Pharaoh lift up thy head, and shall bring thee back upon thy station, and thou shalt give Pharaoh‘s cup into his hand, after the former manner when thou wast his butler. "And the prince of the butlers told his dream to Joseph," signifies that the celestial of the spiritual perceived the event concerning those things which were of the sensuous subject to the intellectual part, and which had hitherto been rejected; "and said to him," signifies revelation from perception; "In my dream," signifies prediction; "behold a vine was before me," signifies the intellectual part; "and in the vine were three shoots," signifies the derivations thence even to the last; "and it was as though it budded," signifies the influx by which the rebirth is effected; "its blossom went up," signifies the state near regeneration; "and the clusters thereof ripened grapes," signifies conjunction of spiritual truth with celestial good; " and Pharaoh’s cup was in my hand," signifies the influx of the interior natural into the exterior, and the beginning of reception; "and I took the grapes, and pressed them into Pharaoh‘s cup," signifies reciprocal influx into the goods from a spiritual origin there; "and I gave the cup upon the palm of Pharaoh," signifies appropriation by the interior natural; "and Joseph said to him, This is the interpretation of it," signifies revelation from perception from the celestial in the natural as to what it had in itself; "the three shoots three days are these," signifies continuous derivations down to the last one; "in yet three days," signifies that there would then be a new state; "shall Pharaoh lift up thy head," signifies what is provided, and hence what is concluded; "and shall bring thee back upon thy station," signifies that the things which are of the sensuous subject to the intellectual part would be reduced into order, that they might be in the last place; "and thou shalt give Pharaoh’s cup into his hand," signifies that thereby they may serve the interior natural; "after the former manner," signifies in accordance with the law of order; "when thou wast his butler," signifies as is usual with sensuous things of this kind.

AC 5110. And the prince of the butlers told his dream to Joseph. That this signifies that the celestial of the spiritual perceived the event concerning the things of the sensuous subject to the intellectual part and which had hitherto been rejected, is evident from the representation of Joseph, as being the celestial of the spiritual (n. 4286, 4585, 4592, 4594, 4963); and from the signification of a "dream," as being foresight and hence the event (n. 5091, 5092, 5104), thus the event that was foreseen or perceived; and from the signification of the "prince of the butlers," as being the sensuous subject to the intellectual part in general (n. 5077, 5082). That it was rejected is meant by his being in custody (n. 5083, 5101). From these things it is plain that such is the internal sense of these words. Moreover that Joseph, by whom is represented the celestial of the spiritual perceived the event, is evident from the verses that follow.

[2] It is said, "the celestial of the spiritual," and thereby is meant the Lord; the same may also be said abstractedly of Him, because He is the celestial itself and the spiritual itself, that is, good itself and truth itself. As regards man, these cannot indeed be conceived of abstractedly from person, because what is natural is adjoined to everything of his thought; nevertheless, when we consider that everything in the Lord is Divine, and that the Divine is above all thought, and altogether incomprehensible even to the angels, consequently if we then abstract that which is comprehensible, there remains being and coming-forth itself, which is the celestial itself and the spiritual itself, that is, good itself and truth itself.

[3] Nevertheless as man is such that he can have no idea of thought whatever about abstract things unless he adjoins something natural which has entered from the world through the senses (for without some such natural thing his thought perishes as in an abyss and is dissipated), therefore lest what is Divine should perish in man when he is wholly immersed in bodily and earthly things, and with whomsoever it remained it should be defiled by an unclean idea, and together with what is Divine everything celestial and spiritual thence derived should also perish, it pleased Jehovah to present Himself such as He actually is, and such as He appears in heaven, namely, as a Divine Man. For everything of heaven conspires to the human form, as may be seen from what has been shown at the end of the chapters concerning the correspondence of all things of man with the Grand Man, which is heaven. This Divine, or this of Jehovah in heaven, is the Lord from eternity. The same the Lord took also upon Him when He glorified or made Divine the human in Himself, as is very evident from the form in which He appeared before Peter, James, and John, when He was transfigured (Matt. 17:1, 2); and also in which He at times appeared to the prophets. It is from this that everyone is able to think of the Divine Itself as of a Man, and at the same time of the Lord, in whom is all the Divine, and a perfect Trinity, for in the Lord the Divine Itself is the Father, this Divine in heaven is the Son, and the Divine thence proceeding is the Holy Spirit. That these are a one, as He Himself teaches, is hence manifest.

AC 5111. And said to him. That this signifies revelation from perception, is evident from the signification of "saying" in the historic parts of the Word, as being perception (n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2619, 2862, 3395, 3509), thus also revelation, for this is internal perception, and is from perception.

AC 5112. In my dream. That this signifies prediction, is evident from the signification of a "dream," as being foresight and prediction therefrom (n. 5091, 5092, 5104).

AC 5113. Behold, a vine was before me. That this signifies the intellectual part, is evident from the signification of a "vine," as being the intellectual part in the spiritual church, of which hereafter. As by the "butler" is signified the sensuous subject to the intellectual part, and as the influx of the intellectual into the sensuous subordinate thereto is here treated of, therefore in the dream there appeared a vine with shoots, blossom, clusters, and grapes, by which is described influx and the rebirth of this sensuous. As regards the intellectual of the spiritual church, be it known that where this church is described in the Word, its intellectual part is everywhere treated of, for the reason that it is the intellectual part which in the man of this church is regenerated and becomes a church.

[2] For there are in general two churches, the celestial and the spiritual. The celestial church is with the man who can be regenerated or become a church as to the will part; and the spiritual church is with the man who, as just said, can be regenerated only as to the intellectual part. The Most Ancient Church, which was before the flood, was celestial, because with those who belonged to it there was some wholeness in the will part; but the Ancient Church, which was after the flood, was spiritual, because with those who belonged to it there was not anything whole in the will part, but only in the intellectual part. For this reason where the spiritual church is treated of in the Word, its intellectual part is chiefly treated of (n. 640, 641, 765, 863, 875, 895, 927, 928, 1023, 1043, 1044, 1555, 2124, 2256, 2669, 4328, 4493). That with those who are of the spiritual church it is the intellectual part that is regenerated, may be seen also from the fact that the man of this church has no perception of truth from good, as had they who were of the celestial church; but must first learn the truth which is of faith, and become imbued with what is intellectual, and thus from truth learn what is good; and after he has thus learned it, he is able to think it, and then to will it, and at last to do it; and then a new will is formed in him by the Lord in the intellectual part. By this new will the spiritual man is elevated by the Lord into heaven, evil still remaining in the will that is proper to him; which will is then miraculously separated, and this by a higher force, whereby he is withheld from evil and kept in good.

[3] But the man of the celestial church was regenerated as to the will part, by being imbued from infancy with the good of charity; and when he had attained to a perception of this, he was led into the perception of love to the Lord, whereby all the truths of faith appeared to him in the intellect as in a mirror. The understanding and the will made in him a mind wholly one; for by the things in the understanding it was perceived what was in the will. In this consisted the wholeness of that first "man" by whom the celestial church is signified.

[4] That a "vine" is the intellectual part of the spiritual church is evident from many other passages in the Word; as in Jeremiah:--

speaking of Israel, by whom is signified the spiritual church (n. 3654, 4286). "Egypt" and "the waters of Shihor" denote memory-knowledges which pervert (n. 1164, 1165, 1186, 1462); "Assyria" and "the waters of the river" denote reasoning from these knowledges against the good of life and the truth of faith (n. 119, 1186); a "noble vine" denotes the man of the spiritual church, who is called a "vine" from the intellectual part; the "degenerate shoots of a strange vine" denote the man of the perverted church.

[5] In Ezekiel:--

The "eagle" denotes the rational (n. 3901); the "seed of the land" denotes the truth of the church (n. 1025, 1447, 1610; 1940, 2848, 3038, 3310, 3373); its "becoming a luxuriant vine" and a "vine of magnificence" denotes becoming a spiritual church, which is called a "vine" from the wine thence produced, which signifies spiritual good or the good of charity from whence comes the truth of faith, implanted in the intellectual part.

[6] In the same:--

also said of Israel, by whom is signified the spiritual church, which is compared to a "vine" for a reason like that mentioned just above. In this passage are described its derivations in the natural man even to the last, namely, to memory-knowledges from the senses, which are the "tangled boughs" (n. 2831).

[7] In Hosea:--

"Israel" denotes the spiritual church, whose blossoming is compared to a "vine," and its memory to the "wine of Lebanon," from the good of faith implanted in the intellectual part; "Ephraim" is the intellectual part in the spiritual church (n. 3969).

[8] In Zechariah:--

the "remains of the people" denote truths stored up by the Lord in the interior man (n. 468, 530, 560, 561, 660, 798, 1050, 1738, 1906, 2284); the "seed of peace" denotes good there; the "vine," the intellectual part.

[9] In Malachi:--

the "vine" denotes the intellectual part; the vine is said "not to be bereaved" when the intellectual part is not deprived of the truths and goods of faith; on the other hand it is said to be "empty" when there are falsities therein and consequent evils; as in Hosea:--

[10] In Moses:--

from the prophecy of Jacob, then Israel, about his twelve sons, here about Judah, by whom is represented the Lord (n. 3881). The "vine" here denotes the intellectual part in the spiritual church, and the "choice vine," the intellectual part in the celestial church.

[11] In David:--

the "vine out of Egypt" in the supreme sense denotes the Lord, the glorification of His Human being described by it and its shoots. In the internal sense the "vine" here is the spiritual church, and also the man of this church, such as he is when made new or regenerated by the Lord as to the intellectual and will parts. The "boar in the forest" is the falsity, and the "wild beast of the fields" the evil, which destroy the church as to faith in the Lord.

[12] In the Revelation:--

"to vintage the vine of the earth" denotes to destroy the intellectual part in the church; and because this is signified by the "vine," it is also said that "there came forth blood out of the winepress even to the horses‘ bridles;" for by "horses" are signified intellectual things (n. 2761, 2762, 3217). In Isaiah:--

Again:--

Again:--

In these passages the subject treated of is the vastation of the spiritual church as to the good and truth of faith, thus as to the intellectual part; for as before said the truth and good of faith are in the intellectual part of the man of this church. Everyone can see that by a "vine" here is not meant a vine, nor by the "earth" the earth; but that they mean something of the church.

[13] As in the genuine sense a "vine" signifies the good of the intellectual part; and a "fig-tree" the good of the natural man, or what is the same, that a "vine" signifies the good of the interior man, and a "fig-tree" the good of the exterior man, therefore a "fig-tree" is often mentioned in the Word at the same time as a "vine;" as in the following passages:--

Again:--

In Hosea:--

In Joel:--

Again:--

In David:--

In Habakkuk:--

In Micah:--

In Zechariah:--

In the first book of Kings:--

That a "fig-tree" is the good of the natural or exterior man, may be seen above (n. 217).

[14] That a "vine" is the intellectual part made new or regenerated by good from truth and by truth from good, is evident from the Lord’s words to the disciples, after He had instituted the Holy Supper:--

good from truth and truth from good, by which the intellectual part is made new, or man is made spiritual, are signified by the "product of the vine," and the appropriation thereof by "drinking." "To drink" is to appropriate, and it is predicated of truth, (n. 3168). That this is not done fully except in the other life, is signified by "until that day when I shall drink it new with you in My Father’s kingdom." That by the "product of the vine" is not meant must or wine, but something heavenly of the Lord‘s kingdom, is very manifest.

[15] As the intellectual part in the spiritual man is made new and regenerated by truth which is from the Lord alone, therefore the Lord compares Himself to a "vine," and those who are implanted in the truth which is from Him, and consequently in Him, He compares to the "shoots," and the good therefrom to the "fruit," in John:--

[16] As in the supreme sense a "vine" signifies the Lord as to Divine truth, and hence in the internal sense the man of the spiritual church, therefore a "vineyard" signifies the spiritual church itself (n. 1069, 3220). As the Nazirite represented the celestial man, who is regenerated through the good of love, and not through the truth of faith like the spiritual man, and who consequently is not regenerated as to the intellectual part, but as to the will part, therefore the Nazirite was forbidden to eat anything which came forth from the vine, thus was not to drink wine (Num. 6:3, 4; Judges 13:14); from this also it is evident that by the "vine" is signified the intellectual part that belongs to the spiritual man, as already shown.

[17] The Nazirite represented the celestial man, (n. 3301). Hence also it may be seen that it cannot possibly be known why the Nazirite was forbidden whatever came forth from the vine (not to mention many other things regarding him), unless it is known what the "vine" signifies in its own sense, and also unless it is known that there is a celestial church and a spiritual church, and that the man of the celestial church is regenerated in a manner different from the man of the spiritual church--the former by means of seed implanted in the will part, the latter by means of seed implanted in the intellectual part. Such are the arcana stored up in the internal sense of the Word.

AC 5114. And in the vine were three shoots. That this signifies the derivations thence even to the last, is evident from the signification of the "vine," as being the intellectual part (n. 5113); and from the signification of "three," as being what is complete and continuous even to the end (n. 2788, 4495); and from the signification of "shoots," as being derivations. For as the "vine" is the intellectual part, the "shoots" are nothing else than derivations thence; and as "three" signifies what is continuous even to the end, or from the first even to the last, by "three shoots" are signified the derivations from the intellectual part down to the last, which is the sensuous; for the first in order is the intellectual part, and the last is the sensuous. The intellectual part in general is the sight of the internal man, which sees from the light of heaven, which is from the Lord, and all that it sees is spiritual and celestial. But the sensuous in general is of the external man, here the sensuous of the sight, because this corresponds and is subordinate to the intellectual; this sensuous sees from the light of the world, which is from the sun, and all that it sees is worldly, bodily, and earthly.

[2] There are in man derivations from the intellectual part, which is in the light of heaven, down to the sensuous, which is in the light of the world; unless this were so, the sensuous could not have any human life. The sensuous of man has no life in consequence of seeing from the light of the world, for the light of the world has no life in it; but in consequence of seeing from the light of heaven, for this light has life in it. When this light falls with man into those things which are from the light of the world, it vivifies them and causes him to see objects intellectually, thus as a man; and from this, by knowledges born from things he has seen and heard in the world, thus from things that have entered through the senses, man has intelligence and wisdom, and from these has civil, moral, and spiritual life.

[3] As regards the derivations specially, in man they are of such a nature that they cannot be briefly set forth They are steps or degrees as of a ladder between the intellectual part and the sensuous, but no one can apprehend these degrees unless he knows that they are most distinct from one another, so distinct that the interior can exist and subsist without the exterior, but not the exterior without the interior. For example: the spirit of man can subsist without the material body, and also actually does so subsist when by death it is separated from the body. The spirit of man is in an interior degree, and the body is in an exterior degree. It is similar with the spirit of man after death: if he is among the blessed, he is in the last degree among them when in the first heaven, in an interior degree when in the second, and in the inmost when in the third; and when he is in this, he is indeed at the same time in the rest, but these are quiescent in him, almost as the bodily part in man is quiescent in sleep, but with this difference, that with the angels the interiors are then in the highest wakefulness. Therefore there are as many distinct degrees in man as there are heavens, besides the last, which is the body with its sensuous things.

[4] From this it may in some measure appear how the case is with the derivations from first to last, or from the intellectual part down to the sensuous. The life of man, which is from the Lord’s Divine, passes through these degrees from the inmost down to the last or ultimate degree, and in each degree it is derived from what is prior, becoming more and more general, and in the ultimate degree most general. The derivations in the lower degrees are merely compositions, or rather combinations (conformationes), of the singulars and particulars of the higher degrees in succession, together with an addition from purer nature, and then from grosser nature, of such things as may serve for containing vessels; and if these vessels are decomposed, the singulars and particulars of the interior degrees, which had been combined therein, return to the degree next higher. And as with man there is a connection with the Divine, and his inmost is of such a nature that he can receive the Divine, and not only receive it, but also make it his own by acknowledgment and affection, thus by reciprocation, he therefore can never die, because he has thus been implanted in the Divine, and is therefore in what is eternal and infinite, not merely through the influx thence, but also through the reception of it.

[5] From this it may be seen how unlearnedly and inanely those think about man who compare him to the brute animals, and believe that he will not live after death any more than they--not considering that with the brute animals there is no reception, nor through acknowledgment and affection any reciprocal appropriation, of the Divine, and consequent conjunction with it; and not considering that in consequence of the state of animals being of this nature, the recipient forms of their life cannot but be dissipated; for with them the influx passes through their organic forms down into the world, and there terminates and vanishes, and never returns.

AC 5115. And it was as though it budded. That this signifies the influx by which the rebirth is effected, is evident from the signification of "budding," or producing leaves and afterward blossoms, as being the first of rebirth. The reason why influx is signified is that when man is being reborn, spiritual life flows into him, exactly as when a tree is budding its life flows in through the heat from the sun. He who is born a man is in the Word occasionally compared to the subjects of the vegetable kingdom, especially to trees; and this because the whole vegetable kingdom, as well as the animal kingdom, represents such things as are in man, and consequently such as are in the Lord‘s kingdom; for man is a heaven in the least form, as is evident from what has been shown at the end of the chapters concerning the correspondence of man with the Grand Man, or heaven. Hence also the ancients called man a microcosm; and they might also have called him a little heaven had they known more about the state of heaven. Universal nature is a theater representative of the Lord’s kingdom, (n. 2758, 3483, 4939).

[2] But it is especially the man who is being born anew, that is, who is being regenerated by the Lord, who is called a heaven; for he is then implanted in the Divine good and truth which are from the Lord, and consequently in heaven. For the man who is being reborn begins like a tree from seed (and therefore the truth which is from good is signified by "seed" in the Word); and also like a tree he produces leaves, then blossoms, and finally fruit; for he produces such things as are of intelligence, which in the Word are signified by "leaves," then such things as are of wisdom, which are signified by "blossoms," and finally such things as are of life, that is, the goods of love and charity in act, which in the Word are signified by "fruits." Such is the representative likeness between the fruit-bearing tree and the man who is being regenerated, insomuch that if anything is known about spiritual good and truth, the nature of regeneration may be learned from a tree. From this it is evident that by the "vine" in this dream is representatively described the full process of the rebirth of man as to the sensuous subject to the intellectual part; first by the three shoots, then by the budding, next by the blossoms, afterward by the ripening of the clusters into grapes, and finally by their being pressed into Pharaoh‘s cup and given to him.

[3] Moreover the dreams which flow in through heaven from the Lord, never appear otherwise than according to representatives. He therefore who does not know what this or that thing in nature represents, and especially he who is quite unaware that anything is representative, cannot but believe that these representatives are merely comparisons, such as everyone uses in common speech. They indeed are comparisons, but such as correspond, and are therefore actually presented to view in the world of spirits, when the angels in an interior heaven are conversing about the spiritual and celestial things of the Lord’s kingdom. In regard to dreams, (n. 1122, 1975, 1977, 1979-1981).

AC 5116. Its blossom went up. That this signifies the state near regeneration, is evident from the signification of the "blossom" that buds forth from the tree before the fruit, as being the state before regeneration. As just said (n. 5115), the budding and fruiting of a tree represent the rebirth of man--its becoming green from the leaves represents the first state; the blossoming the second, which is the next before regeneration; and the fruiting the third, which is the very state of the regenerate. It is from this that "leaves" signify the things of intelligence, or the truths of faith (n. 885), for these are the first things of the rebirth or regeneration; while "blossoms" signify the things of wisdom, or the goods of faith, because these immediately precede the rebirth or regeneration; and "fruits" signify those things which are of life, or the works of charity, because these follow and constitute the very state of the regenerate.

[2] That such things exist in the vegetable kingdom is owing to the influx of the spiritual world. This however cannot be believed by those who attribute all things to nature, and nothing to the Divine; whereas they who attribute all things to the Divine, and nothing to nature, are permitted to see not only that everything is from the Divine, but also that everything has a correspondence, and is therefore representative; and finally they are permitted to see that universal nature is a theater representative of the Lord‘s kingdom; thus that the Divine is in every particular of nature, insomuch that nature is a representation of the eternal and the infinite--of the eternal from propagation even to eternity, of the infinite from the multiplication of seeds to infinity. Such endeavors could never have existed in everything in the vegetable kingdom unless the Divine continually flowed in; for from influx comes endeavor, from endeavor energy, and from energy effect.

[3] They who attribute all things to nature say that such things were imparted to fruits and seeds at their first creation, and that from the energy thence received they are afterward impelled of themselves to such activities; but they do not consider that subsistence is a perpetual coming into existence, or what is similar, that propagation is perpetual creation; neither do they consider that the effect is the continuation of the cause, and that when the cause ceases, the effect also ceases, and consequently that without a continual influx of the cause, every effect instantly perishes; nor do they consider that what is unconnected with a first of all things, consequently with the Divine, is instantly annihilated, because the prior must be continually in the posterior in order that the posterior may exist.

[4] If they who attribute all things to nature and little or nothing to the Divine, considered these things, they too could acknowledge that each and all things in nature represent such things as are in the spiritual world, consequently such as are in the Lord’s kingdom, where the Divine of the Lord is most nearly represented. For this reason it was said that the influx is from the spiritual world; but it is meant that the influx is through the spiritual world from the Lord‘s Divine. The reason why natural men do not consider such things is that they are not willing to acknowledge them; for they are in earthly and bodily things, and hence in a life of the love of self and of the world, and therefore are in inverted order relatively to those things which are of the spiritual world or of heaven, and from an inverted state it is impossible to see such things; for they see the things which are below as if they were above, and the things which are above as if they were below; and therefore when in the other life such persons are seen in the light of heaven, they appear with the head downward and the feet upward.

[5] Who among them is there that sees trees and other plants in blossom, and deems that this is as it were their gladness because they are now producing fruits or seeds? They see that blossoms precede, and that they last until they have in their bosoms the beginnings of the fruit or seed, and thereby convey into these beginnings their sap; and if they knew anything about the rebirth or regeneration of man (or rather, if they desired to know), they would from this likeness see in the flowers a representative of the state of man before regeneration, namely, that man then blossoms in like manner from the good of intelligence and wisdom, that is, is in interior gladness and beauty, because he is then in the effort to implant in the life the goods of intelligence and wisdom, that is, to produce fruits. That this state is of such a nature cannot even be known, because the nature of the interior gladness and beauty which are thus represented is utterly unknown to those who are solely in the gladness of the love of the world and the delights of the love of self. This gladness and these delights cause those which are interior to appear to such persons so utterly joyless and undelightful that they hold them in aversion; and the result of this is that they reject them as trivial, or of no value, and therefore deny them, and at the same time deny that what is spiritual and celestial is anything. From this comes the insanity of the present age, which is believed to be wisdom.

AC 5117. And the clusters thereof ripened grapes. That this signifies the conjunction of spiritual truth with celestial good, is evident from the signification of "ripening," as being the progress of rebirth or regeneration even to the conjunction of truth with good, and thus conjunction; and from the signification of "clusters," as being the truth of spiritual good; and from the signification of "grapes," as being the good of celestial truth; here both of these in that sensuous which is represented by the butler. The conjunction of these in the sensuous is similar to the ripening of clusters into grapes; for in the rebirth, or regeneration, all truth tends to conjunction with good, truth not receiving life previously to such conjunction, consequently not being made fruitful. This is represented in the fruits of trees when they are ripening. In unripe fruits, which here are the "clusters," is represented the state when truth still predominates; but in the ripe fruits, which are the "grapes," is represented the state when good has the predominance, the predominance of good being represented also in the flavor and sweetness which are perceived in ripe grapes. But concerning the conjunction of truth with good in the sensuous which is subject to the intellectual part, further particulars cannot be given, for they are secrets too deep for apprehension, and it is necessary for knowledges about the state of the celestial of the spiritual, and about this sensuous, to come first, and also about the state of the natural in which this conjunction comes into existence.

there being "no grapes in the vine" denotes that there is no interior or rational good, and "no figs in the fig-tree," that there is no exterior or natural good; for a "vine" is the intellectual part (n. 5113); and when the conjunction of truth and good is therein, a "vine" is the rational, for the rational is thence. A "fig-tree" is the good of the natural or exterior man, (n. 217).

[5] In Hosea:--

"grapes in the wilderness" denote rational good not yet made spiritual; the "first-ripe in the fig-tree" denotes natural good in like manner; "Israel" denotes the ancient spiritual church in its beginning ("fathers" in this and other passages not being the sons of Jacob, but those with whom the Ancient Church was first set up).

[6] In Micah:--

the "cluster to eat" denotes the good of charity in its beginning; "the first-ripe," the truth of faith also at that time.

[7] In Amos:--

it treats here of the setting up of a spiritual church, which is thus described--the conjunction of spiritual good with its truth by the "ploughman reaching the reaper;" and the conjunction of spiritual truth with its good by the "treader of grapes reaching him that draweth the seed;" the goods of love and charity therefrom are signified by the "mountains dropping new wine and the hills melting;" "bringing back the captivity of the people" denotes deliverance from falsities; "building the waste cities" denotes rectifying the falsified doctrinals of truth; "inhabiting them and planting vineyards" denotes cultivating those things which are of the spiritual church; "drinking the wine thereof," appropriating the truths of that church which are of charity; and "making clusters and eating the fruit of them," appropriating the goods thence derived. Everyone can see that "building cities," "planting vineyards," "drinking wine," "making clusters," and "eating the fruit of them," are merely natural things, in which there would be nothing Divine unless they contained a spiritual sense.

[8] In Moses:--

speaking of the Lord; "wine" denotes spiritual good from the Divine love; the "blood of grapes," celestial good therefrom.

[9] Again:--

speaking of the Ancient Church, whose goods of love and charity are thus described, and each expression signifies some specific good: the "blood of the grape," spiritual celestial good, the Divine in heaven proceeding from the Lord being so called. Wine is called the "blood of grapes" because both expressions signify holy truth proceeding from the Lord; but "wine" is predicated of the spiritual church, and "blood" of the celestial church, and for this reason wine was enjoined in the Holy Supper.

[10] Again:--

speaking of the Jewish Church, their "vine being of the vine of Sodom and of the fields of Gomorrah" denotes the intellectual part beset by falsities from infernal love; "the grapes thereof grapes of gall" and "their having clusters of bitternesses," denotes that it was similar with the will part therein. For as in a good sense a "grape" signifies charity, it is predicated of the will part, but of the will part within the intellectual part; and similarly in the opposite sense, because all truth is of the understanding and all good is of the will.

[11] In the Revelation:--

"to gather the clusters of the earth" denotes to destroy all things of charity.

[12] In Matthew:--

And in Luke:--

As charity toward the neighbor is treated of in these passages, it is said that they should be "known by their fruits," which are the goods of charity; the internal goods of charity being "grapes," and the external "figs."

[13] The law enacted in the Jewish Church:--

involves that everyone associating with others who are in a different doctrine and religion may learn and accept their goods of charity, but may not become imbued with them and conjoin them with his own truths. As a "vineyard" denotes the church, it denotes where there is doctrine or religion; "grapes" are the goods of charity; and a "vessel" is the truth of the church.

AC 5118. And Pharaoh‘s cup was in my hand. That this signifies the influx of the interior natural into the exterior, and the beginning of reception, is evident from the representation of Pharaoh, as being the interior natural (n. 5080, 5095); and from the representation of the butler, as being the exterior natural (n. 5077, 5082); "in my hand" meaning with him; and from the signification of a "cup," as being that which contains, and also at the same time that which is contained (n. 5120). Hence, and from the series of things in the internal sense, by "Pharaoh’s cup was in my hand" is signified the influx of the interior natural into the exterior, and the beginning of reception therein. What the interior natural is, and what the exterior, has been stated above, namely, that the interior natural is that which communicates with the rational and into which the rational flows, and the exterior natural is that which communicates with the senses, or through them with the world, thus into which the world flows. As regards influx, it is continuous from the Lord through the rational into the interior natural, and through this into the exterior; but that which flows in is changed and turned according to the reception. With the unregenerate, goods are there turned into evils, and truths into falsities; but with the regenerate, goods and truths are there presented as in a mirror. For the natural is like a face representative of the spiritual things of the internal man; and this face becomes representative when the exteriors correspond to the interiors. From this it may in some measure appear what is meant by the influx of the interior natural into the exterior, and by the beginning of reception therein.

AC 5119. And I took the grapes, and pressed them into Pharaoh‘s cup. That this signifies reciprocal influx into the goods from a spiritual origin there, is evident from the signification of "grapes," as being the goods of charity (n. 5117), thus goods from a spiritual origin, for all the goods of genuine charity are from this source; and from the signification of "pressing into Pharaoh’s cup," as being reciprocal influx. By reciprocal influx it is not meant that the exterior natural flows into the interior, because this is impossible; for exterior things cannot possibly flow into interior things; or what is the same thing, lower or posterior things into higher and prior ones; but the rational calls forth the things which are in the interior natural, and by means of this the things which are in the exterior; not that the things themselves which are therein are called forth, but that which has been concluded or as it were extracted from them. Such is the nature of reciprocal influx. It appears as if the things which are in the world flow in through the senses toward the interiors, but this is a fallacy of sense; the influx is of interiors into exteriors, and by means of this influx, perception On these subjects I have at times conversed with spirits; and it was shown by living experience that the interior man sees and perceives in the exterior what is done outside of this, and that the sensuous has life from no other source, or that from no other source is the faculty of sense, or sensation. But this fallacy is of such a nature, and so great, that it can by no means be dispelled by the natural man, and not even by the rational unless this is able to think abstractedly from what is sensuous. These things are said in order that it may be known what reciprocal influx is.

AC 5120. And I gave the cup upon the palm of Pharaoh. That this signifies appropriation by the interior natural, is evident from the signification of "giving the cup" (thus wine to drink), as being to appropriate. "Drinking" is the appropriation of truth, (n. 3168); and from the representation of Pharaoh, as being the interior natural (n. 5080, 5095, 5118). As is evident from what goes before, the subject here treated of is the regeneration of that sensuous which is subject to the intellectual part of the interior man (which sensuous is signified by the "butler"), and consequently the influx of truth and good and their reception in the exterior natural; but as these things are far removed from the apprehension of those who have not any distinct idea about the rational and the natural, or about influx, no further explication is given.

[2] Moreover a "cup" is often mentioned in the Word, and by it in the genuine sense is signified spiritual truth, that is, the truth of faith which is from the good of charity the same as by "wine;" and in the opposite sense is signified the falsity by which comes evil, and also falsity from evil. That a "cup" signifies the same as "wine" is because a cup is what contains, and wine is what is contained, and hence they constitute one thing, and therefore the one is meant by the other.

[3] That such is the signification of "cup" in‘ the Word, is plain from the following passages:--

"to set in’ order a table and anoint the head with oil" denotes being gifted with the good of charity and love; "my cup will run over" denotes that the natural is thence filled with spiritual truth and good. Again:--

"to take the cup of salvations" denotes the appropriation of the goods of faith.

[4] In Mark:--

"to give drink in a cup of water in My name" denotes instructing in the truths of faith from a little charity.

[5] In Matthew:--

It is said the "cup" and not the "wine," because "wine" is predicated of the spiritual church, but "blood" of the celestial church, although both of these signify holy truth proceeding from the Lord; but in the spiritual church the holy of faith from charity toward the neighbor, and in the celestial church the holy of charity from love to the Lord. The spiritual church is distinguished from the celestial in this, that the former is in charity toward the neighbor, while the latter is in love to the Lord; and the Holy Supper was instituted to represent and signify the Lord’s love toward the whole human race, and the reciprocal love of man toward Him.

[6] As by "cup" was signified that which contained, and by "wine" that which was contained, consequently by "cup" man‘s external, and by "wine" his internal, therefore the Lord said:--

by a "cup" here also is meant in the internal sense the truth of faith, to cultivate which without its good is to "cleanse the outside of the cup," especially when the interiors are full of hypocrisy, deceit, hatred, revenge, and cruelty; for then the truth of faith is only in the external man, and nothing at all of it is in the internal; and to cultivate and to become imbued with the good of faith causes truths to be conjoined with good in the interior man, in which case even fallacies are accepted as truths, as is signified by "cleansing first the inside of the cup, and the outside will also become clean."

[7] Likewise in Mark:--

[8] That by "cup" is signified in the opposite sense that falsity from which is evil, and also the falsity which is from evil, is evident from the following passages:--

the "cup of wine of anger" denotes the falsity by which is evil. The reason why the falsity by which is evil is signified, is that as wine intoxicates and makes insane, so does falsity, spiritual intoxication being nothing else than insanity brought on by reasonings about what is to be believed, when nothing is believed that is not apprehended; hence come falsities, and from falsities evils (n. 1072); and therefore it is said that "they shall drink, and reel to and fro, and be mad, because of the sword that I will send." The "sword" is falsity fighting against truth (n. 2799, 4499).

[9] In the book of Lamentations:--

"to be drunken from the cup," denotes to be insane from falsities, and "to be uncovered, or naked, without shame," the evil thence derived (n. 213, 214).

[10] In Ezekiel:--

said of Jerusalem, by which is signified what is spiritual of the celestial church. "Cup" here denotes falsity from evil; and because this vastates or destroys the church, it is called the "cup of devastation and desolation." In Isaiah:--

In Habakkuk:--

In David:--

[11] In these passages also a "cup" denotes insanity from falsities and the evils thence derived. It is called the "cup of the anger of jehovah," and also "of the right hand of Jehovah," for the reason that the Jewish nation, like the common people, believed evils and the punishment of evils and falsities to come from no other source than Jehovah, when yet they are from the man himself, and from the infernal crew with him. It is often stated in this way from the appearance and consequent belief; but the internal sense teaches how it should be understood, and what should be believed (n. 245, 592, 696, 1093, 1683, 1874, 1875, 2335, 2447, 3605, 3607, 3614).

[12] As a "cup," like "wine," signifies in the opposite sense the falsities through which come evils, and also falsities from evils, a "cup" signifies temptation also, because this takes place when falsity fights against truth, and consequently evil against good. A "cup" is used to express and describe temptation in the following passage Jesus prayed, saying, If Thou wilt that this cup pass from Me! nevertheless not My will, but Thine, be done (Luke 22:42; Matt. 26:39, 42, 44; Mark 14:36); the "cup" here denotes temptation. Likewise in John:--

And also in Mark:--

From this it is evident that a "cup" is temptation, because temptation arises through evils combating by means of falsities against goods and truths; for baptism signifies regeneration, and because this is effected by means of spiritual combats, therefore by "baptism" is at the same time signified temptation.

[13] In the directly opposite sense a "cup" signifies falsity from evil with those who are profane, that is, who inwardly are in what is contrary to charity, and outwardly counterfeit holiness; in which sense it is used in Jeremiah:--

"Babylon" denotes those who are in external sanctity, and inwardly in what is profane (n. 1182, 1326); the falsity which they veil over with sanctity is the "golden cup;" "making the whole earth drunken" denotes that they lead those who are of the church (which is meant by the "earth") into errors and insanities. The profane things which they hide under external sanctity are that they strive after nothing else than to be the greatest and wealthiest of all, and to be worshiped as gods, possessors of heaven and earth, by thus having dominion over the souls and bodies of men, and this by means of the Divine and holy things of which they make pretense. Hence as to the external man they appear like angels, but as to the internal they are devils.

[14] The like is said of Babylon in the Revelation The woman was arrayed in crimson and scarlet, and decked with gold and precious stone and pearls, having in her hand a golden cup full of abominations and filthiness of her whoredom (Rev. 17:4). Again:--

Again:--

Again:--

AC 5121. And Joseph said unto him, This is the interpretation of it. That this signifies revelation from perception from the celestial in the natural as to what it had in itself, is evident from the signification of "saying" in the historic parts of the Word, as being perception (n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2619, 2862, 3395, 3509), here revelation from perception, because said of a dream and its interpretation - all revelation being either from speech with angels through whom the Lord speaks, or from perception; and from the representation of Joseph, as being the celestial in the natural (n. 5086, 5087, 5106); and from the signification of "interpretation," as being what it had in itself (n. 5093, 5105, 5107). From this it is plain that by "Joseph said unto him, This is the interpretation of it" is signified revelation from perception from the celestial in the natural as to what it had in itself.

[2] In regard to revelations being either from perception, or from speech with angels through whom the Lord speaks, it is to be known that they who are in good and thence in truth, and especially they who are in the good of love to the Lord, have revelation from perception; whereas they who are not in good and thence in truth, can indeed have revelations, yet not from perception, but through a living voice heard within them, and thus through angels from the Lord. This revelation is external, but the former is internal. The angels, especially the celestial, have revelation from perception, as also had the men of the Most Ancient Church, and some too of the Ancient Church, but scarcely anyone at this day; whereas very many, even those who have not been in good, have had revelations from speech without perception, and also by means of visions or dreams.

[3] Such were most of the revelations of the prophets in the Jewish Church; they heard a voice, they saw a vision, and they dreamed a dream; but as they had no perception, these were merely verbal or visual revelations without any perception of what they signified. For genuine perception comes through heaven from the Lord, and affects the intellect spiritually, and leads it perceptibly to think as the thing really is, together with internal assent, the source of which it knows not. It supposes that it is in itself, and that it flows from the connection of things; whereas it is a dictate through heaven from the Lord, flowing into the interiors of the thought, about such things as are above the natural and sensuous, that is, about such things as are of the spiritual world or of heaven. From what has now been said it may be seen what revelation from perception is. But the revelation from perception which the Lord had (who is here represented by Joseph, and which revelation is here treated of in the internal sense), was from the Divine in Himself, thus was from Himself.

AC 5122. The three shoots three days are these. That this signifies continuous derivations down to the last or ultimate one, is evident from the signification of "three," as being one period and its continuation from beginning to end (n. 2788, 4495); from the signification of "shoots," as being derivations (n. 5114); and from the signification of "days," as being states (n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850). From this it follows that by "the three shoots three days are these" is signified the state of the rebirth of this sensuous which is represented by the butler, from its first down to its ultimate; its successive derivations being signified by the "shoots."

[2] The states of the rebirth of each sensuous, and of each thing in the natural, and also in the rational, have their progressions from beginning to end; and when they come to the end they commence from a kind of new beginning, that is, from the end to which they had striven in the former state, to a further end; and so on; and at last the order is inverted, and then what was last becomes first, just as while man is being regenerated both as to the rational and as to the natural, the periods of the first state and from the truths which are of faith to the goods which are of charity; and then the truths of faith apparently act the first part, and the goods of charity the second, for the truths of faith look to the good of charity as their end. These periods continue even until the man has been regenerated. Afterward charity, which was the end, becomes the beginning, and from it new states commence, which proceed in both directions, namely, toward what is still more interior, and also toward what is exterior; toward the former being toward love to the Lord, and toward the latter being toward the truths of faith, and further toward natural truths, and also toward sensuous truths, which are then successively reduced to correspondence with the goods of charity and of love in the rational, and thus into heavenly order.

[3] These are the things which are meant by continuous progressions and derivations down to the ultimate one. Such progressions and derivations with the man who is being regenerated are perpetual, from his infancy even to the last hour of his life in the world, and also afterward even to eternity; and yet he can never be so regenerated that he can in any way be said to be perfect; for there are things to be regenerated that are innumerable, nay, illimitable in number, both in the rational and in the natural, and everyone of them has shoots illimitable, that is, progressions and derivations toward interior things and toward exterior things. Man knows nothing at all of this; but the Lord knows all things and every single thing, and provides for them every moment. If He were to pause even for an instant, all the progressions would be disturbed; for what is prior looks to what follows in a continuous series, and produces series of consequences to eternity. From this it is plain that the Divine foresight and providence are in everything, even the very least; and that unless this were so, or if they were only universal, the human race would perish.

AC 5123. In yet three days. That this signifies that there would then be a new state, is evident from the signification of "three," as being what is continuous even to the end, thus what is complete (n. 2788, 4495); and from the signification of "days," as being states (n. 5122). From this it is plain that by "three days" is signified a complete state; consequently, "in three days," or "after three days," denotes a new state (n. 4091); for after a complete state a new one begins.

AC 5124. Shall Pharaoh lift up thy head. That this signifies what is provided, and therefore what is concluded, is evident from the signification of "lifting up the head," as being to conclude, and in the supreme sense to provide; for the Divine conclusion, and execution of a thing concluded, is providence. "To lift up the head" was a customary form of passing sentence among the ancients, when the bound, or those in prison were adjudged either to life or to death; when to life, this was expressed by "lifting up the head," as in the second book of Kings:--

[2] This form of sentence had its origin among the ancients who were in representatives, from the representation of those who were bound in prison or in a pit; and as by these were represented those who were in vastation under the lower earth (n. 4728, 4744, 5038), therefore by "lifting up their head" was signified their liberation, for they are then elevated or lifted up out of vastation to the heavenly societies (n. 2699, 2701, 2704). "To be lifted up" or "to be elevated" is to advance toward the interior things; for what is elevated or high is predicated of these (n. 2148, 4210); and because it is toward interior things it is toward heaven, for heaven is in the interior things. This was signified by "lifting up the head." But by "lifting the head from off" anyone, was signified to adjudge him to death, because then those who were above those in the pit, or in vastation, were elevated to heaven, while the others were let down to lower depths. Because of this signification, therefore, this form of sentence was received in the Word. It is hence plain that by "lifting up the head" is signified what is concluded; and because what is concluded is signified, in the supreme sense is signified what is provided; for what the Divine concludes, this it provides.

AC 5125. And shall bring thee lack upon thy, station. That this signifies that the things which are of the sensuous subject to the intellectual part would be reduced into order, that they might be in the last place, is evident from the representation of the butler, of whom these things are said, as being the sensuous subject to the intellectual part (n. 5077, 5082), consequently the things of this sensuous in the external natural, for the sensuous itself is not reduced into order, but those things which have entered through it into man‘s fantasy; and from the signification of "bringing back upon the station," as being to reduce into order; and because sensuous things (that is, those which have entered from the world through the external organs of sensation) are in the last place, and are in the last place when they minister and are subservient to interior things, therefore these are at the same time signified. Moreover with the regenerate these sensuous things are in the last place; but with the unregenerate are in the first place (n. 5077, 5081, 5084, 5089, 5094).

[2] Whether sensuous things are in the first or last place can easily be perceived by man if he pays attention. If he sanctions everything to which the sensuous prompts or which it craves, and disapproves of everything that the intellectual part dictates, then sensuous things are in the first place, and the man is governed by the appetites, and is wholly sensuous. Such a man is but little removed from the condition of irrational animals, for they are governed in the same way; nay, he is in a worse condition if he abuses the intellectual or rational faculty to confirm the evils and falsities to which sensuous things prompt and which they crave. But if he does not sanction them, but from within sees how they stray into falsities and incite to evils, and strives to chasten them and thus reduce them to compliance (that is, subject them to the intellectual and will parts which are of the interior man), then sensuous things are reduced into order, that they may be in the last place. When sensuous things are in the last place, a happy and blessed feeling flows from the interior man into the delights of these things, and increases them a thousandfold. The sensuous man does not believe that this is so, because he does not comprehend it; and as he is sensible of no other delight than sensuous delight, and thinks there is no higher delight, he regards as of no account the happy and blessed feeling which is within the delights of sensuous things; for whatever is unknown to anyone is believed not to be.

AC 5126. And thou shalt give Pharaoh’s cup into his hand. That this signifies that thereby they may serve the interior natural, is evident from the signification of "giving a cup to drink," as being to appropriate (n. 5120); that it is also to serve is plain; and from the representation of Pharaoh, as being the interior natural (n. 5080, 5095, 5118). That there is an interior natural and also an exterior natural, and that the exterior natural is constituted of what enters immediately through the senses from the world into the natural mind, namely, into its memory and thence into the imagination, may be seen above (n. 5118).

[2] In order that it may be known what is the exterior and what the interior natural, which are of the exterior man, and hence what is the rational which is of the interior man, this must be briefly told. A man from his infancy even to childhood is merely sensuous, for he then receives only earthly, bodily and worldly things through the senses of the body, and from these things his ideas and thoughts are then formed - the communication with the interior man not being as yet open, or only so far that he can comprehend and retain these worldly things The innocence which he then has is only external, and not internal; for true innocence dwells in wisdom. By external innocence the Lord reduces into order what enters through the senses; and without an influx of innocence from the Lord in that first age, there would never be any foundation upon which the intellectual or rational faculty which is proper to man, could be built.

[3] From childhood to early youth communication is opened with the interior natural by learning what is becoming, what the civil laws require, and what is honorable, both by instructions from parents and teachers and by studies. And from youth to early manhood communication is opened between the natural and the rational by learning the truths and goods of civil and moral life, and especially the truths and goods of spiritual life, through the hearing and reading of the Word; but in so far as the youth then becomes imbued with goods by means of truths, that is, in so far as he does the truths which he learns, so far the rational is opened; whereas in so far as he does not become imbued with goods by means of truths, or in so far as he does not do truths, so far the rational is not opened, and yet the knowledges still remain in the natural, namely, in its memory, and thus as it were on the threshold outside the house.

[4] In so far however as he then and in subsequent years disregards goods and truths, and denies and acts contrary to them, that is, instead of them believes falsities and does evils, so far the rational is closed, and also the interior natural; nevertheless of the Lord‘s Divine providence so much of communication still remains as to enable him to apprehend goods and truths with some degree of understanding, yet not to make them his own unless he performs serious repentance and for a long while afterward struggles with falsities and evils. With those however who suffer themselves to be regenerated, the contrary comes to pass; for by degrees or successively the rational is opened in them, and to this the interior natural is made subordinate, and to this the exterior natural. This takes place especially in youth up to adult age, and progressively to the last years of their life, and afterward in heaven to eternity. From all this it may be known what is the interior and what the exterior natural in man.

AC 5127. After the former manner. That this signifies in accordance with the law of order is evident from the signification of the "former manner," as being the law of order; for it is a law of order that exterior things should be subject to interior things, or what is the same, lower things to higher ones, and should serve them as servants; for exterior or lower things are nothing but servants, while interior or higher things are relatively lords. That such is the signification of the words "after the former manner" is because the butler as a servant had previously served Pharaoh as his lord, in accordance with the law of subordination; thus the sensuous represented by the butler had served the interior natural represented by Pharaoh, in accordance with the law of order.

AC 5128. When thou wast his butler. That this signifies as is usual with sensuous things of this kind, is evident from the signification of a "butler," as being sensuous things, or that portion of them which is subject to the intellectual part (n. 5077, 5082); its being "as is usual" with them is signified by "when thou wast." That sensuous things ought to be subject and subordinate to rational things has already been treated of in the preceding pages; and as this subjection and subordination is here treated of in the internal sense, it still remains to show how the case is in regard to it.

[2] The man in whom sensuous things are in subjection is called rational, but the man in whom they are not in subjection is called sensuous; but whether a man is rational or sensuous can scarcely be discerned by others; but it can be discerned by himself if he explores his interiors, that is, his will and his thought. Whether a man is sensuous or rational cannot be known by others from his speech or from his actions; for the life of the thought which is in the speech, and the life of the will which is in the actions, do not appear to any bodily sense. Only the sound is heard and the gesture seen together with their affection, and it is not distinguished whether the affection is pretended or real; but in the other life this is distinctly perceived by those who are in good, both as to what is in the speech and what is in the actions; thus what is the quality of the life, and also from what source the life therein is derived. In this world also there are some signs from which it can in some measure be inferred whether sensuous things are subject to the rational, or the rational to sensuous things, or what is the same, whether a man is rational or merely sensuous. The signs are these. If it is observed that a man is in principles of falsity, and does not suffer himself to be enlightened, but entirely rejects truths, and without reason obstinately defends falsities, this is a sign that he is a sensuous man, and not a rational, the rational being closed in him, so that it does not admit the light of heaven.

[3] Still more sensuous are those who are in the persuasion of falsity, because the persuasion of falsity totally closes the rational. It is one thing to be in principles of falsity, and another to be in the persuasion of falsity. They who are in the persuasion of falsity have some light in their natural, but it is a light like that of winter. In the other life this light appears with them white like snow; but as soon as the heavenly light falls into it, it is darkened, and becomes dark like night in accordance with the degree and quality of the persuasion. This is also evident with them while they live in the world, for they cannot then see anything whatever of truth; nay, in consequence of the obscure or benighted influence of their falsity, truths to them are as things of naught, and they also ridicule them. To the simple such persons sometimes appear as if they were rational; for by means of that snowy wintry light they can through reasonings so dexterously confirm falsities, that these appear like truths. In such persuasion are many of the learned, more than the rest of mankind; for they have confirmed falsities in themselves by syllogistic and philosophical reasonings, and finally by many acquired knowledges. Among the ancients such men were called serpents of the tree of knowledge (n. 195-197); but at this day they may be called interior sensuous men who have no rational.

[4] The principal sign whether a man is merely sensuous or is rational, is from his life; not such as appears in his speech and his works, but such as it is within these; for the life of the speech is from the thought, and the life of the works is from the will, and that of both is from the intention or end. Such therefore as is the intention or end within the speech and the works, such is the life; for speech without interior life is mere sound, and works without interior life are mere movements. This is the life which is meant when it is said that "the life remains after death." If a man is rational, he speaks from thinking well, and acts from willing well, that is, he speaks from faith and acts from charity; but if a man is not rational, he may then indeed begin to act, and also to speak, as a rational man; but still there is nothing of life from the rational in him; for a life of evil closes up every way or communication with the rational, and causes the man to be merely natural and sensuous.

[5] There are two things which not only close up the way of communication, but even deprive a man of the capacity of ever becoming rational - deceit and profanation. Deceit is like a subtle poison which infects the interiors, and profanation mixes falsities with truths and evils with goods: through these two the rational wholly perishes. There are in every man goods and truths from the Lord stored up from infancy, which in the Word are called "remains" (n. 468, 530, 560, 561, 661, 1050, 1738, 1906, 2284); these remains are infected by deceit, and are mixed up by profanation. What profanation is, (n. 593, 1008, 1010, 1059, 1327, 1328, 2051, 2426, 3398, 3402, 3489, 3898, 4289, 4601). From these signs it may in some measure be known who is a rational, and who a sensuous man.

[6] When sensuous things are subject to the rational, then the sensuous things from which man‘s first imagination is formed, are enlightened by the light which comes through heaven from the Lord, and are also disposed into order so as to receive the light and correspond. When they are in this state, sensuous things no longer stand in the way of truths being acknowledged and seen, those which disagree being instantly removed, and those which agree being accepted. Those which agree are then as it were in the center, and those which disagree are in the circumference; those which are in the center are as it were lifted up toward heaven, and those which are in the circumference as it were hang downward. Those which are in the center receive light through the rational, and when they are presented to view in the other life they are seen as little stars which gleam and shed light round about even to the circumference, with a gradual diminution. Into such a form are natural and sensuous things disposed when the rational has dominion, and sensuous things are in subjection. This takes place while the man is being regenerated, and thereby he is in a state of seeing and acknowledging truths in their full extent. But when the rational is subject to sensuous things, the contrary comes to pass; for falsities are in the middle, or in the center, and truths are in the circumference. The things which are in the center are in a certain light, but it is a fatuous light, or such as arises from a coal fire, into which flows a light on all sides from hell. This is the light which is called darkness, for as soon as any light from heaven flows into it, it is turned into darkness.

Author:  E. Swedenborg (1688-1772).

Design:  I.J. Thompson, Feb 2002.

www.BibleMeanings.info