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

Arcana Coelestia

In silver. That this signifies truths, is evident from the signification of "silver," as being truth. The most ancient people compared the goods and truths in man to metals; the inmost or the celestial goods, which are of love to the Lord, to gold; the truths which are from these, to silver; but the lower or natural goods, to copper; and the lower truths, to iron; nor did they simply compare them, but they likewise called them so. Hence periods of time were also likened to the same metals, and were called the golden, the silver, the copper, and the iron ages; for the ages followed one another in this order. The golden age was the time of the Most Ancient Church, which was a celestial man; the silver age was the time of the Ancient Church, which was a spiritual man; the copper age was the time of the succeeding church; and to this succeeded the iron age. Similar things are also signified by the statue seen by Nebuchadnezzar in a dream, whose "head was of good gold, the breast and arms of silver, the belly and thighs of brass, the legs of iron" (Dan. 2:32-33). That this was to be the series, or that the periods of the church succeeded one another in this order, is evident from the same Prophet, and in the same chapter. [2] That in the internal sense of the Word, "silver," wherever named, signifies truth, and in the opposite sense falsity, is evident from the following passages. In Isaiah: For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron; I will also make thine officers peace, and thine exactors righteousness (Isa. 60:17); where it is evident what each metal means. The Lord's coming, and His celestial kingdom and church, are there treated of; "gold for brass," is celestial good instead of natural good; "silver for iron," is spiritual truth instead of natural truth; "brass for wood," is natural good instead of corporeal good; "iron for stones," is natural truth instead of sensuous truth. In the same: Ho, everyone that thirsteth, go ye to the waters; and he that hath no silver; go ye, buy and eat (Isa. 55:1); "he that hath no silver," is he who is in ignorance of truth, and yet in the good of charity, like many within the church, and the nations outside the church. [3] In the same: The isles shall wait for me, and the ships of Tarshish in the beginning, to bring thy sons from far, their silver and their gold with them, unto the name of Jehovah thy God, and to the Holy One of Israel (Isa. 60:9). Here a new church, or that of the Gentiles, is treated of specifically, and the Lord's kingdom universally; "the ships from Tarshish" denote knowledges; "silver," truths; and "gold," goods; for these are the things which they shall "bring to the name of Jehovah." In Ezekiel: Thou didst take the vessels of thine adorning of My gold and of My silver, which I had given thee, and madest for thee images of a male (Ezek. 16:17). Here "gold" denotes the knowledges of celestial things; "silver," those of spiritual things. In the same: Thou wast adorned with gold and silver, and thy raiment was fine linen and silk, and broidered work (Ezek. 16:13). This is said of Jerusalem, by which the Lord's church is signified, and the adornment of which is thus described. Again: Behold, thou art wise, there is no secret that they have hidden from thee; in thy wisdom and in thine intelligence thou hast gotten thee riches, and hast gotten gold and silver into thy treasures (Ezek. 28:3-4). This is said of Tyre, and it is plain that here "gold" is the wealth of wisdom, and "silver" the wealth of intelligence. [4] In Joel: Ye have taken My silver and My gold, and have carried into your temples My goodly desirable things (Joel 3:5). This is said concerning Tyre, Zidon, and Philistia; by which are signified knowledges, which are "the gold and the silver" that they have carried into their temples. In Haggai: The choice of all nations shall come, and I will fill this house with glory; the silver is Mine and the gold is Mine; the glory of this latter house shall be greater than that of the former (Hag. 2:7-9); where the Lord's church is treated of, concerning which "gold" and "silver" are predicated. In Malachi: He shall sit as a smelter and purifier of silver, and shall purify the sons of Levi (Mal. 3:3); where the Lord's coming is treated of. In David: The discourses of Jehovah are pure discourses, silver smelted in a crucible of earth, smelted seven times (Ps. 12:6); the "silver purified seven times," denotes Divine truth. In respect to the command given to the sons of Israel, when they were to go out of Egypt: Every woman shall borrow of her neighbor, and of her that is a guest in her house, vessels of silver and vessels of gold, and garments; and ye shall put them upon your sons, and upon your daughters, and shall spoil the Egyptians (Exod. 3:22; 11:2-3; 12:35-36); everyone can see that the sons of Israel would by no means have been told thus to steal, and to spoil the Egyptians, unless some arcana were thus to be represented; but what the arcana are may be seen from the signification of "silver," of "gold," and of "garments," and of "Egypt;" and it may also be seen that much the same was there represented as is here represented by Abram, who was rich in silver and gold from Egypt. [5] As "silver" signifies truth, so in the opposite sense it signifies falsity; for they who are in falsity think that falsity is truth; as is also evident in the Prophets. In Moses: Thou shalt not covet the silver and the gold of the nations, nor take it unto thee, lest thou be snared therein; for it is an abomination to Jehovah thy God; detesting thou shalt detest it (Deut. 7:25-26); "the gold of the nations" denotes evils, and their "silver" falsities. Again: Ye shall not make with Me gods of silver, and gods of gold shall ye not make unto you (Exod. 20:23); by which in the internal sense nothing else is signified than falsities and cupidities; "gods of silver" are falsities; and "gods of gold" are cupidities. In Isaiah: In that day shall they cast away every man his idols of silver and his idols of gold, which your own hands have made unto you for a sin (Isa. 31:7); "idols of silver and idols of gold," denote similar things as before; "your own hands have made them," means that they are from man's Own. In Jeremiah: They are become brutish and foolish; a teaching of vanities is that stock; silver beaten out is brought from Tarshish, and gold from Uphaz, the work of the artificer and of the hands of the founder; blue and crimson are their clothing, it is all the work of the wise (Jer. 10:8-9); denoting the like things, as is very evident.

And in gold. That this signifies goods from truths, is evident from the signification of "gold," as being celestial good, or the good of wisdom and of love, as is evident from the things just shown, and also from those shown before (n. 113). That the goods here are from truths, follows from what was said in the foregoing chapter, that the Lord conjoined intellectual truths with celestial things.

Verse 3. And he went according to his journeys, from the south and even to Bethel, unto the place where his tent was at the first, between Bethel and Ai. "He went according to his journeys," signifies according to order; "from the south and even to Bethel," signifies from the light of intelligence into the light of wisdom; "unto the place where his tent was before," signifies to the holy things which there were before He was imbued with knowledges; "between Bethel and Ai," signifies here, as before, the celestial things of knowledges, and worldly things.

He went according to his journeys. That this signifies according to order, is evident from the signification of "journeys," as being further progressions (concerning which, see n. 1457); and as these were made according to order, "journeys" here signify nothing else. From His earliest infancy the Lord advanced according to all Divine order to celestial things, and into celestial things; and in the internal sense, the nature of this order is described by what is said concerning Abram. According to such order also are all led who are being created anew by the Lord; but this order is various with men, according to the nature and genius of each one. But the order by which a man is led while being regenerated is known to no man, and not even to the angels, except obscurely, but to the Lord alone.

From the south and even to Bethel. That this signifies from the light of intelligence into the light of wisdom, is evident from the signification of "the south," as being the light of intelligence, or what is the same, a state of light as to the interiors (spoken of before, n. 1458); and from the signification of "Bethel," as being celestial light arising from knowledges (concerning which before, n. 1453). That is called the light of intelligence which is procured by means of the knowledges of the truths and goods of faith; but the light of wisdom is that of the life which is thence acquired. The light of intelligence regards the intellectual part, or the understanding; but the light of wisdom regards the will part, or the life. [2] Few, if any, know how man is brought to true wisdom. Intelligence is not wisdom, but leads to wisdom; for to understand what is true and good is not to be true and good, but to be wise is to be so. Wisdom is predicated only of the life-that the man is such. A man is introduced to wisdom or to life by means of knowing [scire et nosse], that is, by means of knowledges [scientiae et cognitiones]. In every man there are two parts, the will and the understanding; the will is the primary part, the understanding is the secondary one. Man's life after death is according to his will part, not according to his intellectual part. The will is being formed in man by the Lord from infancy to childhood, which is effected by means of the innocence that is insinuated, and by means of charity toward parents, nurses, and little children of a like age; and by means of many other things that man knows nothing of, and which are celestial. Unless these celestial things were first insinuated into a man while an infant and a child, he could by no means become a man. Thus is formed the first plane. [3] But as a man is not a man unless he is endowed also with understanding, will alone does not make the man, but understanding together with will; and understanding cannot be acquired except by means of knowledges [scientiae et cognitiones] and therefore he must, from his childhood, be gradually imbued with these. Thus is formed the second plane. When the intellectual part has been instructed in knowledges [scientiae et cognitiones], especially in the knowledges of truth and good, then first can the man be regenerated; and, when he is being regenerated, truths and goods are implanted by the Lord by means of knowledges in the celestial things with which he had been endowed by the Lord from infancy, so that his intellectual things make a one with his celestial things; and when the Lord has thus conjoined these, the man is endowed with charity, from which he begins to act, this charity being of conscience. In this way he for the first time receives new life, and this by degrees. The light of this life is called wisdom, which then takes the first place, and is set over the intelligence. Thus is formed the third plane. When a man has become like this during his bodily life, he is then in the other life being continually perfected. These considerations show what is the light of intelligence, and what the light of wisdom.

Unto the place where his tent was before. That this signifies to the holy things which there were before He was imbued with knowledges, is evident from the signification of a "tent," which is the holy things of faith (concerning which, n. 414, 1452, and from what has just been said); it thus signifies to the celestial things which the Lord had before He was imbued with knowledges, as is evident from what was said in the preceding chapter: "and Abram removed from thence unto the mountain on the east of Bethel, and pitched his tent" (verse 8); which was before he departed into Egypt, that is, before the Lord was imbued with knowledges.

Between Bethel and Ai. That this signifies the celestial things of knowledges, and worldly things, is evident from the signification of "Bethel," which is the light of wisdom by means of knowledges (see n. 1453); and from the signification of "Ai," which is the light from worldly things (also spoken of in n. 1453). From what is there said, it may be seen what the Lord's state then was, namely, that it was childlike; and the state of a child is such that worldly things are present; for worldly things cannot be dispersed until truth and good are implanted in celestial things by means of knowledges; for a man cannot distinguish between celestial and worldly things until he knows what the celestial is, and what the worldly. Knowledges make a general and obscure idea distinct; and the more distinct the idea is made by means of knowledges, the more can the worldly things be separated. [2] But still that childlike state is holy, because it is innocent. Ignorance by no means precludes holiness, when there is innocence in it; for holiness dwells in ignorance that is innocent. With all men, except with the Lord, holiness can dwell solely in ignorance; and if not in ignorance, they have no holiness. With the angels themselves, who are in the highest light of intelligence and wisdom, holiness also dwells in ignorance; for they know and acknowledge that of themselves they know nothing, but that whatever they know is from the Lord. They also know and acknowledge that all their memory-knowledge, intelligence, and wisdom, is as nothing in comparison with the infinite knowledge, intelligence, and wisdom of the Lord; thus that it is ignorance. He who does not acknowledge that there are infinite things with which he is not acquainted, beyond those with which he is acquainted, cannot be in the holiness of ignorance in which are the angels. [3] The holiness of ignorance does not consist in being more ignorant than others; but in the acknowledgment that of himself a man knows nothing, and that the things he does not know are infinite in comparison with those he does know; and especially does it consist in his regarding the things of the memory and of the understanding as being of but little moment in comparison with celestial things; that is, the things of the understanding in comparison with the things of the life. As regards the Lord, as He was conjoining things human with things Divine, He advanced according to order; and He now for the first time arrived at the celestial state such as He had had when a child; in which state worldly things also were present. By advancing from this into a state still more celestial, He at length came into the celestial state of infancy, and in this He fully conjoined the Human Essence with the Divine Essence.

Verse 4. Unto the place of the altar which he had made there in the beginning; and there Abram called on the name of Jehovah. "Unto the place of the altar," signifies the holy things of worship; "which he had made in the beginning," signifies which He had when a child; "and there Abram called on the name of Jehovah," signifies the internal worship in that state.

Unto the place of the altar. That this signifies the holy things of worship, is evident from the signification of an "altar," as being the principal representative of worship (concerning which, see n. 921).

Which he had made in the beginning. That this signifies which He had when a child, is evident from what was said in the preceding chapter at verse 8. It is here said, "in the beginning," and in the preceding verse, "at the first," because that was before the Lord had been imbued with knowledges. All the state before a man is instructed, is "the first" [initium]; and when he begins to be instructed, it is "the beginning" [principium].

And there Abram called on the name of Jehovah. That this signifies the internal worship in that state, is evident from the signification of "calling on the name of Jehovah" (explained above, n. 440, 1455). Here too, because of the similarity of the states, mention is made of an "altar," and it is said that he "called on the name of Jehovah," as was the case in the preceding chapter, verse 8; but there is this difference, that as compared with the former, the state here described is a lucid one. When knowledges are implanted in the state described above, they make it lucid; and when truth and good are conjoined with the former celestial state by means of knowledges, its activity is then described as in the words now before us; for worship itself is nothing but a certain activity coming forth from the celestial which is within. The celestial itself cannot possibly exist without activity. Worship is its first activity; for it puts itself forth in this way, because it perceives joy in it. All the good of love and of charity is essential activity itself.

Verse 5. And Lot also, who went with Abram, had flock and herd, and tents. "And Lot also, who went with Abram," signifies the external man that was in the Lord; "had flock and herd, and tents," signifies those things in which the external man abounds; "flock and herd" are the external man's possessions; "tents" are his worship: these things were separating themselves from the internal man.

And Lot also, who went with Abram. That this signifies the external man that was in the Lord, is evident from the representation of Lot, as being the sensuous man, or what is the same, the external man. That there is an internal and an external in every man, or what is the same, that man is internal and external, is known to everyone within the church (concerning which see what has been said before, n. 978, 994, 995, 1015). The external man receives its life principally from the internal man, that is, from the spirit or soul. Thence comes its very life in general; but this life cannot be received in its particulars, or distinctly, by the external man, unless its organic vessels are opened, which must be the recipients of the particulars and the singulars of the internal man. These organic vessels, which are to be the recipients, are not opened except by means of the senses, especially those of hearing and sight; and, as they are opened, the internal man can flow in with its particulars and singulars. They are opened with the senses as the media, by means of knowledges [scientifica et cognitiones], and also by means of pleasures and delights; those belonging to the understanding by means of knowledges, and those belonging to the will by means of pleasures and delights. [2] From these things it may be seen that it must necessarily happen that such knowledges as cannot agree with spiritual truths will insinuate themselves into the external man; and that such pleasures and delights will insinuate themselves as cannot agree with celestial goods; as is the case with all those things which regard corporeal, worldly, and earthly things as the ends; which, when regarded as ends, draw the external man outward and downward, and so remove it from the internal man. Wherefore, unless such things are first dispersed, the internal man cannot possibly agree with the external; so that before the internal man can agree with the external, such things must first be removed. That with the Lord these things were removed or separated, is represented and signified by the separation of Lot from Abram.

Had flock and herd, and tents. That this signifies the things with which the external man abounds, is evident from the signification of "flock," "herd," and "tents," explained just below. They here signify the possessions of the external man; for by Lot, as before said, is represented the Lord's external man. There are two classes of possessions in the external man, namely, such as can agree with the internal, and such as cannot agree. By "flock, herd, and tents" are here signified those things which cannot agree, as is evident from what follows-"and there was strife between the herdmen of Abram's cattle and the herdmen of Lot's cattle" (verse 7).

That "flock and herd" signify the possessions of the external man, is evident from the signification of "flock" and "herd," as being goods (see n. 343 and 415); but here they signify things that are to be separated, and thus things that are not good, because they are attributed to Lot, who was being separated from Abram. That "flock" and "herd" signify also things not good, is evident from the following passages of the Word. In Zephaniah: I will destroy thee, that there shall be no inhabitant. And the sea coast shall be habitations dug out for shepherds, and folds for a flock (Zeph. 2:5-6). In Jeremiah: I will disperse in thee the shepherd and the flock; and I will disperse in thee the husbandman and his yoke (Jer. 51:23). In the same: Go ye up to Arabia, and lay waste the sons of the east; their tents and their flocks shall they take (Jer. 49:28-29).

That "tents" are the worship of that which was separating itself from the internal, is evident from the signification of "tent," as being the holy of worship (n. 414); and also from the representation of Lot, as being the external man, of which "tents"-or worship-are predicated. That in the opposite sense "tents" signify worship not holy, is also evident from the following passages of the Word. In Hosea: The nettle shall inherit them; thorns shall be in their tents (Hos. 9:6). In Habakkuk: I saw the tents of Cushan; the curtains of the land of Midian were greatly moved; Jehovah was angry against the rivers (Hab. 3:7-8). In Jeremiah: Shepherds with their flocks shall come unto the daughter of Zion; they shall pitch tents against her round about; they shall feed down everyone his space (Jer. 6:3). In David: He smote all the firstborn in Egypt, the beginning of strength in the tents of Ham (Ps. 78:51). In the same: I had rather stand at the threshold in the house of my God, than to dwell in the tents of wickedness (Ps. 84:10).

Verse 6. And the land was not able to bear them that they might dwell together, because their substance was great, so that they could not dwell together. "The land was not able to bear them that they might dwell together," signifies that the things belonging to the internal celestial things could not be together with the others; "because their substance was great, so that they could not dwell together," signifies that the things that had been acquired by the internal man could not agree with those acquired in the external man.

The land was not able to bear them that they might dwell together. This signifies that the things belonging to the internal celestial things could not be together with the others, that is, with those here signified by "Lot." Abram, as before said, represents the Lord, here His internal man; but Lot represents His external man, here the things that were to be separated from the external man, with which the internal things could not dwell. There are many things in the external man with which the internal man can dwell, such as affections of good, and the delights and pleasures thence originating; for these are the effects of the goods of the internal man, and of its joys and happiness; and when they are the effects, they altogether correspond; and they are then of the internal man and not of the external. For the effect, as is known, is not of the effect, but of the effecting cause; as, for example, the charity which shines forth from the face is not of the face, but is of the charity that is within, and which so forms the face, and presents the effect; or as the innocence of little children that shows itself in their looks, gestures, and play with each other, is not of the countenance or the gesture, but is of the innocence of the Lord that flows in through their souls; so that the manifestations of innocence are effects; and it is the same in all other cases. [2] From this it is evident that there are many things in the external man that can dwell together and agree with the internal man. But there are also very many which do not agree, or together with which the internal man cannot dwell; this is the case with all things that spring from the love of self, and from the love of the world, for all such things regard self as the end, and the world as the end. With these the celestial things which are of love to the Lord and love toward the neighbor cannot agree; for these look to the Lord as the end, and to His kingdom and all things that are of Him and His kingdom as the ends. The ends of the love of self and the love of the world look outward or downward; but the ends of love to the Lord and love toward the neighbor look inward or upward; from all which it is evident that they disagree so much that they cannot possibly be together. [3] That it may be known what makes the correspondence and agreement of the external man with the internal, and what makes the disagreement, one needs only to reflect upon the ends which reign; or what is the same, upon the loves which reign; for the loves are the ends; for whatever is loved is looked to as the end. It will thus be evident of what quality the life is, and what it will be after death; for, from the ends, or what is the same, from the loves which reign, the life is formed; the life of every man is nothing else. The things that disagree with eternal life-that is, with spiritual and celestial life, which is eternal life-if not removed in the life of the body, must be removed in the other life; and if they cannot be removed, the man cannot be otherwise than unhappy to eternity. [4] These things are now said that it may be known that there are things in the external man which agree with the internal man, and things which disagree; and that those which agree cannot possibly be together with those that disagree; and further, that the things in the external man which agree, are from the internal man, that is, through the internal man from the Lord; like a face that beams from charity, or a face of charity; or like the innocence in the countenance and gestures of little children, as before said. But the things which disagree are of the man and what is his own. From what has been said it may be known what is signified by the words, "the land was not able to bear them that they might dwell together." In the internal sense, the Lord is here treated of; and because the Lord, every likeness and image of Him is also treated of-His kingdom, the church, and every man of His kingdom or church; and it is for this reason that the things which are in men are here set forth. The things appertaining to the Lord, before He from His own power overcame evil, that is, the devil and hell, and so became celestial, Divine, and Jehovah, as to His Human essence also, are to be considered relatively to the state in which He then was.

Because their substance was great, so that they could not dwell together. That this signifies that the things that had been acquired by the internal man could not agree with those acquired in the external may be seen from what has just been said.

Verse 7. And there was strife between the herdmen of Abram's cattle and the herdmen of Lot's cattle; and the Canaanite and the Perizzite were then dwelling in the land. "There was strife between the herdmen of Abram's cattle and the herdmen of Lot's cattle," signifies that the internal man and the external man did not agree; "the herdmen of Abram's cattle," are the celestial things; "the herdmen of Lot's cattle," are the sensuous things; "and the Canaanite and the Perizzite were then dwelling in the land," signifies evils and falsities in the external man.

There was strife between the herdmen of Abram's cattle and the herdmen of Lot's cattle. That this signifies that the internal man and the external did not agree, is evident from the signification of the "herdmen [or shepherds-pastores] of cattle," as being those who teach, and thus things that are of worship, as may be known to everyone; it is therefore unnecessary to confirm this from the Word. These things relate to what were called "tents" in the preceding verse 5; and it was there pointed out that these signify worship. What is said in verse 6, that immediately precedes these words, relates to what were called "flock and herd" in verse 5; and in the consideration of that verse it was also pointed out that these denote possessions or acquisitions. As worship is here treated of, namely, that of the internal man and of the external, and as these did not yet agree, it is here said that "there was strife between the herdmen;" for Abram represents the internal man, and Lot the external. In worship the nature and quality of the disagreement between the internal man and the external are especially discernible, and this even in every single thing of worship; for when in worship the internal man desires to regard the ends that belong to the kingdom of God, and the external man desires to regard the ends that belong to the world, there thus arises a disagreement which manifests itself in the worship, and that so plainly that the smallest bit of such disagreement is noticed in heaven. This is what is signified by the "strife between the herdmen of Abram's cattle and the herdmen of Lot's cattle." The cause is also subjoined, namely, that "the Canaanite and the Perizzite were then dwelling in the land."

That "the herdmen of Abram's cattle" are the celestial things which are of the internal man, and that "the herdmen of Lot's cattle" are the sensuous things which are of the external man, is evident from what has already been said. By the celestial things which are "the herdmen of Abram's cattle," are meant the celestial things in worship which are of the internal man. By "the herdmen of Lot's cattle" are meant the sensuous things that are in worship, which are of the external man, and do not agree with the celestial things of the worship of the internal man. How these things stand, is evident from what has already been shown.

And the Canaanite and the Perizzite were then dwelling in the land. That this signifies evils and falsities in the external man, is evident from the signification of "the Canaanite," as being the hereditary evil from the mother in the external man (as before shown, n. 1444); and from the signification of "the Perizzite," as being the derivative falsity (concerning which see below). That there was with the Lord an evil heredity from the mother in His external man, may be seen above (n. 1414, 1444); and that there was falsity from this, is a necessary consequence; for where there is hereditary evil, there is also falsity; the latter being born of the former. But the falsity that is from evil cannot be born until the man has been imbued with knowledges [scientifica et cognitiones]. Evil has nothing but these into which it may operate or flow; for in this way the evil which is of the will part is turned into falsity in the intellectual part; so that this falsity also was hereditary, because it was born of what was hereditary, and yet was not the falsity that is derived from principles of falsity; but it was in the external man, and there the internal man could see it to be false. [2] And because there was hereditary evil from the mother before the Lord had been imbued with knowledges, or before Abram sojourned in Egypt, it is said in the preceding chapter, verse 6, that "the Canaanite was in the land," but not the Perizzite; but here, after He had been imbued with knowledges, it is said that "the Canaanite and the Perizzite dwelled in the land;" from which it is evident that by "the Canaanite" is signified evil, and by "the Perizzite" falsity. It is also evident from this, that the mention of the Canaanite and the Perizzite is not in any historical series, for in what goes before and in what follows they are not treated of at all; and the same is true of the mention of the Canaanite in the foregoing chapter, verse 6; from all which it is evident that some arcanum lies hidden here which cannot be known except from the internal sense. [3] Its being said that there was with the Lord hereditary evil from the mother may cause surprise, but as it is here so plainly declared, and as the Lord is treated of in the internal sense, it cannot be doubted that so it was. For no human being can possibly be born of another human being without thence deriving evil. But the hereditary evil derived from the father is one thing, and that from the mother is another. The hereditary evil from the father is more internal, and remains to eternity, for it cannot possibly be eradicated; but the Lord had not such evil, because He was born of Jehovah the Father, and thus as to internals was Divine or Jehovah. But the hereditary evil from the mother is of the external man; this did exist with the Lord, and it is called "the Canaanite in the land;" and the falsity from this is "the Perizzite." Thus was the Lord born as are other men, and had infirmities as have other men. [4] That He derived hereditary evil from the mother is clearly evident from the fact that He underwent temptations; no one can possibly be tempted who has no evil; it is the evil in a man which tempts, and through which he is tempted. That the Lord was tempted, and that he underwent temptations a thousandfold more grievous than any man can ever endure; and that He endured them alone, and overcame evil, or the devil and all hell, by His own power, is also evident. Concerning these temptations we read thus in Luke: Jesus was led in the spirit into the wilderness, being forty days tempted by the devil, so that He did not eat in those days. But after the devil had ended every temptation, he departed from Him for a season. Thence He returned in the power of the Spirit into Galilee (Luke 4:1-2, 13-14). [5] And in Mark: The Spirit impelling Jesus made Him go forth into the wilderness. And He was in the wilderness forty days, being tempted, and He was with the wild beasts (Mark 1:12-13); where hell is signified by "the wild beasts." Moreover, He was tempted even unto death, so that His sweat was drops of blood: And being in an agony, He prayed the more earnestly; and His sweat became as drops of blood falling down upon the earth (Luke 22:44). [6] No angel can ever be tempted of the devil; because, while he is in the Lord, evil spirits cannot approach him, even distantly, without being instantly seized with horror and terror. Much less would hell have been able to approach the Lord if He had been born Divine; that is, without evil adhering from the mother. [7] It is likewise a common expression with preachers, that the Lord also bore the iniquities and evils of the human race; but for Him to admit into Himself iniquities and evils, except by the hereditary way, is utterly impossible; for the Divine is not susceptible of evil. And therefore in order that He might conquer evil by His own powers-which no man has been able to do, or is able to do-and so might alone become righteousness, He was willing to be born as are other men. If it had not been for this, there would have been no need of His being born; for the Lord could have assumed the Human Essence without birth, as He did sometimes assume it, when seen by the Most Ancient Church, and likewise by the prophets, but for the additional purpose of putting on evil, against which He might fight, and which He might conquer, and might thus conjoin in Himself the Divine Essence with the Human Essence, He came into the world. [8] But the Lord had no evil that was actual, or His own, as He also says in John: Which of you convicted Me of sin? (John 8:46). From what has been said it is now clearly evident what is signified by there being "strife between the herdmen of Abram's cattle and the herdmen of Lot's cattle," which words immediately precede. The reason was that "the Canaanite and the Perizzite were then dwelling in the land."

That "the Canaanite" signifies the hereditary evil from the mother, in the external man, was before shown (n. 1444); but that "the Perizzite" signifies the falsity that is from evil, is evident from other passages in the Word where the Perizzite is named. As in the following concerning Jacob: Jacob said to Simeon and Levi, Ye have troubled me, to make me to stink among the inhabitants of the land, among the Canaanites and the Perizzites; and I am mortals of number [i.e., few], and they will gather themselves together against me and smite me; and I shall be destroyed, I and my house (Gen. 34:30); where in like manner evil is signified by "the Canaanite," and falsity by "the Perizzite." [2] In Joshua: Joshua said to the sons of Joseph, If thou be much people, get thee up to the forest, and cut down for thyself there in the land of the Perizzite and of the Rephaim, if Mount Ephraim is too narrow for thee (Josh. 17:15); where principles of falsity are signified by "the Perizzite," and persuasions of falsity by "the Rephaim," which they were to extirpate; for in the spiritual sense "Mount Ephraim" is intelligence. [3] In the book of Judges: After the death of Joshua, the sons of Israel also asked of Jehovah, Who shall go up for us first against the Canaanite, to fight against him? And Jehovah said, Judah shall go up; behold I have given the land into his hand. And Judah said unto Simeon his brother, Come up with me into my lot, and let us fight against the Canaanite; and I likewise will go with thee into thy lot. And Simeon went with him. And Judah went up; and Jehovah gave the Canaanite and the Perizzite into their hand (Judg. 1:1-4); where by "Judah" likewise is represented the Lord as to celestial things, and by "Simeon" as to the derivative spiritual things; "the Canaanite" is evil, and "the Perizzite" falsity, which were overcome. This was the response, or Divine oracle, which, with this explanation, is understood.

Verse 8. And Abram said unto Lot, Let there be no contention, I pray, between me and thee, and between my herdmen and thy herdmen, for we are men brethren. "Abram said unto Lot," signifies that the internal man said thus to the external. "Let there be no contention, I pray, between me and thee, and between my herdmen and thy herdmen," signifies that there ought to be no disagreement between the two; "for we are men brethren," signifies that in themselves they were united.

Abram said unto Lot. That this signifies that the internal man said thus to the external, is evident from the representation of Abram, as being here the internal man; and from the representation of Lot, as being the external man that was to be separated. That Abram represents the internal man, is because he is spoken of relatively to Lot, who is that in the external man which was to be separated. There are in the external man, as before said, things that agree, and things that disagree. By "Lot" are here meant the things that disagree; by "Abram," therefore, are meant those which agree, including those which are in the external man; for these together with the internal man constitute one thing, and they belong to the internal man.

Let there be no contention, I pray, between me and thee. That this signifies that there ought to be no disagreement between the two, is evident from what has already been said. The arcana relating to the agreement or union of the internal man with the external are more than can ever be told. With no man have the internal man and the external ever been united; nor could they be united, nor can they be, but with the Lord only, for which cause also He came into the world. With men who have been regenerated, it appears as if they were united; but these belong to the Lord; for the things which agree are the Lord's, but those which disagree are man's. [2] There are two things in the internal man, namely, the celestial and the spiritual, which two constitute a one when the spiritual is from the celestial; or what is the same, there are two things in the internal man, good and truth; these two constitute a one when the truth is from good; or what is also the same, there are two things in the internal man, love and faith; these two constitute a one when the faith is from love; or what is again the same, there are in the internal man two things, the will and the understanding; and these two constitute a one when the understanding is from the will. This may be apprehended still more clearly by considering the sun, from which is light. If in the light from the sun there are both heat and illuminating power, as in the springtime, all things are thereby made to vegetate and to live; but if there is not heat from the sun in the light, as in the time of winter, then all things become torpid and die. [3] From all this it is evident what constitutes the internal man; and what constitutes the external thence appears. In the external man all is natural; for the external man itself is the same as the natural man. The internal man is said to be united to the external when the celestial spiritual of the internal man flows into the natural of the external, and makes them act as a one. As a consequence of this the natural also becomes celestial and spiritual, but a lower celestial and spiritual; or what is the same, the external man becomes celestial and spiritual, but a more external celestial and spiritual. [4] The internal man and the external are altogether distinct, because celestial and spiritual things are what affect the internal man, but natural things are what affect the external. But though distinct, they are still united, namely, when the celestial spiritual of the internal man flows into the natural of the external, and disposes it as its own. In the Lord alone the internal man was united to the external; this is not the case in any other man, except so far as the Lord has united and does unite them. Love and charity only, or good, is what unites; and there is never any love and charity, that is, any good, except from the Lord. Such is the union that is intended in these words of Abram: "Let there be no contention between me and thee, and between my herdmen and thy herdmen." [5] It is said, "Between me and thee, and between my herdmen and thy herdmen," for the case is thus: as there are two things in the internal man, namely, the celestial and the spiritual, which as before said make a one, so also are there in the external man, its celestial being called natural good, and its spiritual natural truth. "Let there be no contention between me and thee," has reference to good, meaning that the good of the internal man should not disagree with the good of the external man; and "Let there be no contention between my herdmen and thy herdmen," has reference to truth, meaning that the truth of the internal man should not disagree with the truth of the external man.

For we are men brethren. That this signifies that they are united together, is evident from the signification of "man brother," as being union, and in fact the union of truth and good.

Verse 9. Is not the whole land before thee? Separate, I pray, from me; if to the left hand, then I will go to the right; and if to the right hand, then I will go to the left. "Is not the whole land before thee?" signifies all good. "Separate, I pray, from me," signifies that the good cannot appear unless what is discordant is made none; "if to the left hand, then I will go to the right; and if to the right hand, then I will go to the left," signifies separation.

Is not the whole land before thee? That this signifies all good, is evident from the signification of "land" in a good sense, and here of the land of Canaan, which is the celestial, and therefore also good (concerning which see above, n. 566, 620, 636, 662). The internal man here addresses the external, but those things in the external man which disagree; as a man is wont to do when he perceives some evil in himself from which he desires to be separated, as is the case in temptations and combats. For it is known to those who have been in temptations and combats, that they perceive in themselves things which disagree; from which, so long as there is combat, they cannot be separated; but still they desire separation, and sometimes to such a degree that they are angry with the evil, and desire to expel it. These are the things that are here signified.

Separate, I pray, from me. That this signifies that the good cannot appear unless what is discordant is made null is evident from what has just been said; namely, that the internal man desires that which disagrees, in the external man, should separate itself; for until it has been separated, the good which continually flows in from the internal man, that is, from the Lord through the internal man, cannot appear. But as regards this separation, it is to be known that it is not separation, but quiescence. With no one, except the Lord, can the evil that is in the external man be separated. Whatever a man has once acquired, remains; but it seems to be separated when it is quiescent, for thus it appears to be none. Neither does it become quiescent so as to appear as none, except from the Lord; and when it does thus become quiescent, then for the first time do goods flow in from the Lord, and affect the external man. Such is the state of the angels; nor do they know otherwise than that evil has been separated from them; whereas there is only a withholding from the evil, thus a quiescence, so that it appears as none; consequently this is an appearance, as also the angels know when they reflect.

If to the left hand, then I will go to the right; and if to the right hand, then I will go to the left. That this signifies separation, is evident from the signification of "the right" and "the left." Right and left are merely relative terms. They do not designate a fixed quarter, or a definite place; as is evident from the fact that the east as well as the west, the south as well as the north, may be on the right or on the left, according to the way in which one is looking. The same is true also of place. The land of Canaan could not be said to be on the right or on the left, except relatively. Wherever the Lord is, there is the center; and the right and the left are determined from that. Thus whether Abram, by whom the Lord was represented, withdrew this way or that way, still the representation was with him, and so also was the land; so that it was the same thing whether Abram was in the land of Canaan, or was elsewhere; just as it is with the one at table who is of the highest dignity, the highest place is wherever he sits, and the places to the right and the left are reckoned from that. To go to the right or the left, was therefore a form of offering the choice by which there was signified separation.

Verse 10. And Lot lifted up his eyes, and saw all the plain of Jordan, that it was all well watered, before Jehovah destroyed Sodom and Gomorrah, like the garden of Jehovah, like the land of Egypt in coming to Zoar. "And Lot lifted up his eyes," signifies that the external man was illuminated by the internal; "and saw all the plain of Jordan," signifies the goods and truths that are in the external man; "that it was all well watered," signifies that these can increase there; "before Jehovah destroyed Sodom and Gomorrah," signifies the external man destroyed by the cupidities of evil and the persuasions of falsity; "like the garden of Jehovah," signifies its rational things; "like the land of Egypt in coming to Zoar," signifies memory-knowledges from the affections of good. These things signify that the external man appeared to the Lord such as it is in its beauty when conjoined with the internal man.

Lot lifted up his eyes. That this signifies that the external man was illuminated by the internal, is evident from the signification of "lifting up the eyes," as being to see, and, in the internal sense, to perceive, here, to be illuminated, because it is predicated of Lot, or the external man; for this, when it perceives what the external man is when conjoined with the internal, or what it is in its beauty, is then illuminated by the internal man, and is then in the Divine vision here treated of. Nor can it be doubted that the Lord when a child was as to His external man frequently in such Divine sight, because He alone was to conjoin the external man with the internal. The external man was His Human Essence; the internal man was the Divine Essence.

And saw all the plain of Jordan. That this signifies those goods and truths that were in the external man, is evident from the signification of a "plain," and of "Jordan." In the internal sense "the plain of Jordan" signifies the external man as to all its goods and truths. That "the plain of Jordan" signifies this, is because the Jordan was a boundary of the land of Canaan. The land of Canaan, as before said and shown, signifies the Lord's kingdom and church, and in fact the celestial and the spiritual things thereof; on which account it has also been called the Holy Land, and the Heavenly Canaan; and because it signifies the Lord's kingdom and church, it signifies in the supreme sense the Lord Himself, who is the all in all of His kingdom and of His church. [2] Hence all things that were in the land of Canaan were representative. Those which were in the midst of the land, or which were the inmost, represented the Lord's internal man-as Mount Zion and Jerusalem, the former the celestial things, the latter the spiritual things. Those which were further distant from the center, represented the things more remote from the internals. Those which were the furthest off, or which were the boundaries, represented the external man. The boundaries of Canaan were several; in general, the two rivers Euphrates and Jordan, and also the sea. Hence the Euphrates and the Jordan represented the externals. Here, therefore, "the plain of Jordan," signifies, as it represents, all things that are in the external man. The case is similar when the expression "land of Canaan" is applied to the Lord's kingdom in the heavens, or to the Lord's church on earth, or again to the man of His kingdom or church, or, abstractly, to the celestial things of love, and so on. [3] Hence it is that almost all the cities, and even all the mountains, hills, valleys, rivers, and other things, in the land of Canaan, were representative. It has already been shown (n. 120) that the river Euphrates, being a boundary, represented the things of sense and knowledge that belong to the external man. That the case is similar with the Jordan, and the plain of Jordan, may be seen from passages that now follow. In David: O my God, my soul is bowed down within me; therefore will I remember Thee from the land of Jordan, and the Hermons, from the mountain of littleness (Ps. 42:6); where "the land of Jordan" denotes that which is low, thus that which is distant from the celestial, as man's externals are from his internals. [4] That the sons of Israel crossed the Jordan when they entered the land of Canaan, and that it was then divided, likewise represented the access to the internal man through the external, and also man's entrance into the Lord's kingdom, besides other things. (See Josh. 3:14 to the end; 4:1 to the end.) And because the external man continually fights against the internal, and desires dominion, the "pride" or "swelling" of Jordan became a prophetic expression. As in Jeremiah: How shalt thou offer thyself a match for horses? And in a land of peace thou art confident; but how wilt thou do in the swelling of Jordan? (Jer. 12:5). "The swelling of Jordan" denotes the things that belong to the external man, which rise up and desire to dominate over the internal man, as reasonings do-which here are the "horses"- and the confidence that is from them. [5] In the same: Edom shall be for a desolation; behold he shall come up like a lion from the pride of Jordan to the habitation of Ethan (Jer. 49:17, 19); "the pride of Jordan" denotes the rising of the external man against the goods and truths of the internal. In Zechariah: Howl, O fir tree, for the cedar is fallen, because the magnificent ones are laid waste. Howl, O ye oaks of Bashan, for the defensed forest is come down. A voice of the howling of the shepherds, for their magnificence is laid waste; a voice of the roaring of young lions, for the swelling of Jordan is laid waste (Zech. 11:2-3). That the Jordan was a boundary of the land of Canaan, is evident from Numbers 34:12; and of the land of Judah toward the east, from Joshua 15:5.

That it was all well watered. That this signifies that goods and truths can grow there, is evident from the signification of "well watered" (see above, n. 108).

Before Jehovah destroyed Sodom and Gomorrah. That this signifies the external man destroyed by the cupidities of evil and the persuasions of falsity, is evident from the signification of "Sodom," as being the cupidities of evil, and from the signification of "Gomorrah," as being the persuasions of falsity; for these two are what destroy the external man, and separate it from the internal, and these two were what destroyed the Most Ancient Church before the flood. The cupidities of evil are of the will, and the persuasions of falsity are of the understanding; and when these two reign, the whole external man is destroyed; and when it is destroyed, it is also separated from the internal man. Not that the soul or spirit is separated from the body, but that good and truth are separated from man's soul or spirit, so as not to flow in except remotely; concerning which influx, of the Lord's Divine mercy elsewhere. And because the external man was so destroyed in the human race, and its bond with the internal, that is, with good and truth, was broken, the Lord came into the world in order that He might conjoin and unite the external man to the internal, that is, the Human Essence to the Divine. What the external man is when conjoined with the internal, is here described, namely, that before Jehovah destroyed Sodom and Gomorrah, it was "like the garden of Jehovah, like the land of Egypt in coming to Zoar."

Like the garden of Jehovah. That this signifies its rational things, is evident from the signification of "the garden of Jehovah," as being intelligence (see n. 100), and consequently the rational, which is the medium between the internal and the external man. The rational is the intelligence of the external man. The expression "garden of Jehovah" is used when the rational is celestial, that is, from a celestial origin, as it was with the Most Ancient Church, concerning which in Isaiah: Jehovah will comfort Zion; He will comfort all her waste places, and will make her wilderness as Eden, and her desert as the garden of Jehovah; joy and gladness shall be found in her, confession and the voice of a song (Isa. 51:3). But the expression "garden of God" is used when the rational is spiritual, that is, from a spiritual origin, as it was in the Ancient Church, spoken of in Ezekiel: Full of wisdom, and perfect in beauty, thou hast been in Eden the garden of God (Ezek. 28:12-13). Man's rational is compared to a "garden," from the representative that is presented in heaven; it is man's rational that appears as a garden when the celestial spiritual flows into it from the Lord; and even paradises are from this presented to the sight, which in magnificence and beauty surpass every idea of human imagination, which is the effect of the influx of celestial spiritual light from the Lord (spoken of before, n. 1042, 1043). The pleasant and the beautiful things of these paradises are not what affect the beholder, but the celestial spiritual things that live in them.

Like the land of Egypt in coming to Zoar. That this signifies memory-knowledges from the affections of good, is evident from the signification of "Egypt" (see n. 1164, 1165; in a good sense, n. 1462) as being memory-knowledge; and from the signification of "Zoar," as being the affection of good. Zoar was a city not far from Sodom, whither also Lot fled when rescued by the angels from the burning of Sodom (described, Gen. 19:20, 22, 30). Zoar is also named in other places (Gen. 14:2, 8; Deut. 34:3; Isa. 15:5; Jer. 48:34), where also it signifies affection and as it signifies the affection of good, it also, in the opposite sense, as is common, signifies the affection of evil. [2] There are three faculties which constitute the external man, namely, the rational, that of memory-knowledge, and the external sensuous. The rational is interior, the faculty of memory-knowledge is exterior, and this sensuous is outermost. It is the rational by means of which the internal man is conjoined with the external; and such as is the rational, such is the conjunction. The external sensuous, here, is the sight and the hearing. But in itself the rational is nothing, unless affection flows into it and makes it active, and causes it to live. It follows from this that the rational is such as is the affection. When the affection of good flows in, it becomes in the rational the affection of truth. The contrary is the case when the affection of evil flows in. As the faculty of memory-knowledge applies itself to the rational, and is an instrumentality for it, it follows that the affection inflows into this also, and disposes it; for nothing but affection ever lives in the external man. The reason of this is that the affection of good comes down from the celestial, that is, from celestial love, which vivifies everything into which it flows; it even vivifies the affections of evil, or cupidities. [3] For the good of love from the Lord continually flows in through the internal man into the external; but the man who is in the affection of evil, or in cupidity, perverts the good; but still there remains life from it. This may be perceived by comparison with the objects which receive the rays of the sun. There are some that receive these rays most beautifully, and turn them into most beautiful colors, as do the diamond, the ruby, the jacinth, the sapphire, and other precious stones; but there are others which do not so receive them, but turn them into most disagreeable colors. The same may also be seen from the different genius of different men. There are those who receive goods from another with all affection; and there are those who turn them into evils. This shows what is that memory-knowledge from the affections of good that is signified by "the land of Egypt in coming to Zoar," when the rational is "like the garden of Jehovah."

That these things signify that to the Lord there appeared the external man such as it is in its beauty when conjoined with the internal, may be seen from the internal sense, in which the Lord as to His internal man is represented by Abram, and as to the external by Lot. What the beauty of the external man is when conjoined with the internal cannot be described, because it does not exist with any man, but with the Lord alone. What exists in man and angel is from the Lord. Only in a small degree can this appear, from the image of the Lord as to His external man that is presented in the heavens (see n. 553 and 1530). The three heavens are images of the Lord's external man; but their beauty can never be described by anything so as to present to anyone's apprehension an idea of what it is. As in the Lord everything is infinite, so in heaven everything is indefinite (or unlimited). The indefinite of heaven is an image of the infinite of the Lord.

Verse 11. And Lot chose him all the plain of Jordan; and Lot journeyed from the east; and they were separated, a man from his brother. "And Lot chose him all the plain of Jordan," signifies the external man, that it was such; "and Lot journeyed from the east," signifies the things in the external man that recede from celestial love; "and they were separated, a man from his brother," signifies that those things cause the separation.

Lot chose him all the plain of Jordan. That this signifies the external man, and that it was such, is evident from the signification of "the plain of Jordan," explained in the preceding verse, which is the external man. In the preceding verse is described the beauty of the external man when it is conjoined with the internal, but its deformity when disjoined is described in this and the two following verses.

And Lot journeyed from the east. That this signifies those things in the external man that recede from celestial love, is evident from the signification of "the east," as being the Lord, and thus all that is celestial (concerning which above, n. 101); and as the Lord is signified by the east, it follows that "the east" here is the Lord's internal man, which was Divine. Thus that the external man receded from the internal, is here signified by "Lot journeyed from the east."

And they were separated, a man from his brother. That this signifies that those things cause the separation, follows from what has been said. What "a man, a brother" signifies was stated above at verse 8, namely, union; and therefore "to be separated, a man from his brother," signifies disunion. What disunites the external man from the internal man knows not, and this for many reasons. It is partly owing to his not knowing, or if told, to his not believing, that there is any internal man; and partly to his not knowing, or if told, to his not believing, that the love of self and its cupidities are what cause the disunion; and also the love of the world and its cupidities, but not so much as the love of self. [2] The reason why man does not know, and if told, does not believe, that there is an internal man, is that he lives in corporeal and sensuous things, which cannot possibly see what is interior. Interior things can see what is exterior, but never exterior things what is interior. Take the case of sight: the internal sight can see what the external sight is; but the external sight cannot see what the internal sight is; or again, the intellectual and the rational can perceive what the faculty of memory-knowledge is, but not the reverse. A further cause is that man does not believe that there is a spirit which is separated from the body at death; and scarcely that there is an internal life which is called the soul; for when the sensuous and corporeal man thinks about the separation of the spirit from the body, it strikes him as an impossible thing, because he places life in the body, and confirms himself in this idea from the fact that brute animals also live, but still do not live after death; besides many other things. All this is a consequence of his living in corporeal and sensuous things; which kind of life, viewed in itself, scarcely differs from the life of brute animals, with the single exception that a man has ability to think and reason about the things he meets with; but upon this faculty, which brute animals have not, he does not then reflect. [3] This cause, however, is not what most disunites the external man from the internal, for a very great part of mankind are in such unbelief, and the most learned more than the simple. But what disunites is principally the love of self; the love of the world, also, but not so much as the love of self. The reason why man does not know this is that he lives in no charity, and when he is living in no charity it cannot be apparent to him that a life of the love of self and its cupidities is so contrary to heavenly love. There is also in the love of self and its cupidities something glowing, and consequently delightful, which so affects the life that the man hardly knows otherwise than that therein consists eternal happiness itself; and therefore many place eternal happiness in becoming great after the life of the body, and in being served by others, even by angels; while they themselves desire to serve no one, except for the sake of self, with a hidden view to being served themselves. Their saying that they desire to serve the Lord alone is false, for they who are in the love of self desire to have even the Lord serve them, and so far as this is not done they fall back. Thus they carry in their heart the desire to become lords themselves, and to reign over the universe. It is easy to conceive what kind of government this would be, when many, nay, when all, were like this. Is not that government infernal in which everyone loves himself more than any other? This lies hidden in the love of self. From this we can see the nature of the love of self, and we can see it also from the fact that there is concealed within it hatred against all who do not subject themselves to it as slaves; and because there is hatred, there are also revenge, cruelties, deceits, and many other wicked things. [4] But mutual love, which alone is heavenly, consists in a man's not only saying of himself, but acknowledging and believing, that he is utterly unworthy, and that he is something vile and filthy, which the Lord from His infinite mercy continually withdraws and holds back from hell, into which the man continually strives, nay longs, to precipitate himself. His acknowledging and believing this, is because it is true; not that the Lord, or any angel, desires him to acknowledge and believe it for the sake of his submission; but that he may not exalt himself, seeing that he is even such; for this would be as if excrement should call itself pure gold, or a fly of the dunghill should say that it is a bird of paradise. So far therefore as a man acknowledges and believes himself to be such as he really is, he recedes from the love of self and its cupidities, and abhors himself. So far as he does this, he receives heavenly love from the Lord, that is, mutual love, which consists in the desire to serve all. These are they who are meant by "the least," who become in the Lord's kingdom the greatest (see Matt. 20:26-28; Luke 9:46-48). [5] From what has been said we can see that what principally disjoins the external man from the internal is the love of self; and that what principally unites them is mutual love, which love is never possible until the love of self recedes, for these are altogether contrary to each other. The internal man is nothing else than mutual love. Man's very spirit or soul is the interior man that lives after death; and it is organic, for it is adjoined to the body while the man is living in this world. This interior man, that is, the soul or spirit, is not the internal man; but the internal man is in it when mutual love is in it. The things that are of the internal man are the Lord's; so that it may be said that the internal man is the Lord. But because to an angel or a man while he lives in mutual love, the Lord gives a heavenly Own, so that it appears no otherwise than that he does what is good of himself, the internal man is predicated of man, as if it were his. But he who is in mutual love acknowledges and believes that all that is good and true is not his, but the Lord's; and his ability to love another as himself-and what is more, if he is like the angels, his ability to love another more than himself-he acknowledges and believes to be the Lord's gift; from which gift and its happiness he recedes, so far as he recedes from the acknowledgment that it is the Lord's.

Verse 12. Abram dwelt in the land of Canaan, and Lot dwelt in the cities of the plain, and pitched his tent as, far as Sodom. "Abram dwelt in the land of Canaan," signifies that the internal man was in the celestial things of love; "and Lot dwelt in the cities of the plain," signifies that the external man was in memory-knowledges; "and pitched his tent as far as Sodom," signifies extension to cupidities.

Abram dwelt in the land of Canaan. That this signifies that the internal man was in the celestial things of love, is evident from the signification of "the land of Canaan," as being the celestial things of love, spoken of several times before.

And Lot dwelt in the cities of the plain. That this signifies that the external man was in memory-knowledges, is evident from the representation of Lot, as being the external man; and from the signification of a "city," or "cities," as being doctrinal things, which in themselves are nothing but memory-knowledges when predicated of the external man while this is separated from the internal. (That "cities" signify doctrinal things, both true and false, was before shown, n. 402.)

And pitched his tent as far as Sodom. That this signifies extension to cupidities, is evident from the signification of "Sodom" (explained above, at verse 10), as being cupidity. These things correspond to those in the preceding verse (10)-that "the plain of Jordan was all well watered, like the garden of Jehovah, like the land of Egypt in coming to Zoar;" where the external man when united to the internal was treated of; and by "the land of Egypt in coming to Zoar" was signified memory-knowledges from the affections of good. But here, that "Lot dwelt in the cities of the plain, and pitched his tent as far as Sodom," signifies the external man when not united to the internal; and by these things is signified memory-knowledges from the affections of evil, or from cupidities. For there was described the beauty of the external man when united to the internal; but here, its deformity when not united; and still more is this deformity described in the verse that follows, where it is said, "and the men of Sodom were wicked and sinners against Jehovah exceedingly." What the deformity of the external man is when separated from the internal, may be seen by everyone from what has been said concerning the love of self and its cupidities, which are what principally disunite. As great as is the beauty of the external man when united to the internal, so great is its deformity when disunited. For considered in itself the external man is as nothing else than a servant to the internal; it is a kind of instrumentality by means of which ends may become uses, and uses be presented in effect, so that there may thus be a perfection of all things. The contrary takes place when the external man separates itself from the internal, and desires to be of service to itself alone; and still more is this the case when it desires to rule over the internal man, which is principally the case from the love of self and its cupidities, as has been shown.

Verse 13. And the men of Sodom were wicked and sinners against Jehovah exceedingly. "The men of Sodom were wicked and sinners against Jehovah exceedingly," signifies the cupidities to which the memory-knowledges extended themselves.

The men of Sodom were wicked and sinners against Jehovah exceedingly. That this signifies the cupidities to which the memory-knowledges extended themselves, is evident from the signification of "Sodom," explained before, as being cupidities; and from the signification of "the men [viri]," as being intellectual and rational things, here, memory-knowledges, because they are predicated of the external man when separated from the internal. That "men" signify intellectual and rational things, was also shown above (n. 265, 749, 1007). Memory-knowledges are said to extend themselves to cupidities, when they are learned with no other end than that the man may become great; not that they may serve him for use, that he may thereby become good. All memory-knowledges are for the end that a man may become rational, and thus wise; and that thereby he may serve the internal man.