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

Arcana Coelestia

Jacob. That this signifies the natural as to the truth which is of the church, is evident from the representation of Jacob, as being the doctrine of truth in the natural, and in the supreme sense the Lord's natural as to truth (see n. 3305, 3509, 3525, 3546, 3599, 4009, 4538).

That there was produce in Egypt. That this signifies a disposition to procure truths by means of memory-knowledges which are "Egypt," is evident from the signification of "produce," as being the truths of the church, or the truths which are of faith (that "abundance of produce" denotes the multiplication of truth may be seen above, n. 5276, 5280, 5292); and from the signification of "Egypt," as being memory-knowledges (n. 1164, 1165, 1186, 1462), and in the genuine sense the memory-knowledges of the church (see n. 4749, 4964, 4966). That a disposition to procure these things is involved, is plain from what presently follows. By the memory-knowledges of the church, which here are "Egypt," are meant all knowledges of truth and good, before they have been conjoined with the interior man, or through the interior man with heaven, and thus through heaven with the Lord. The doctrinals of the church and its rituals, as also the knowledges of what spiritual things these represent and how, and the like, are nothing but memory-knowledges until the man has seen from the Word whether they are true, and in this way has made them his own. [2] There are two ways of procuring the truths which are of faith-by means of doctrinal things, and by means of the Word. When man procures them only by doctrinal things, he then has faith in those who have drawn them from the Word, and he confirms them in himself to be true because others have said so; thus he does not believe them from his own faith, but from that of others. But when he procures them for himself from the Word, and thereby confirms them in himself to be true, he then believes them because they are from the Divine, and thus believes them from faith given from the Divine. Everyone who is within the church first procures the truths which are of faith from doctrinal things, and also must so procure them, because he has not yet sufficient strength of judgment to enable him to see them himself from the Word; but in this case these truths are to him nothing but memory-knowledges. But when he is able to view them from his own judgment, if he then does not consult the Word in order to see from it whether they are true, they remain in him as memory-knowledges; while if he does consult the Word from the affection and end of knowing truths, he then, when he has found them, procures for himself the things of faith from the genuine fountain, and they are appropriated to him from the Divine. These and other like things are what are here treated of in the internal sense; for "Egypt" denotes these memory-knowledges, and "Joseph" is truth from the Divine, thus truth from the Word.

And Jacob said to his sons. That this signifies perception regarding truths in general, is evident from the signification of "saying," in the historicals of the Word, as being perception (see n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2619, 2862, 3395, 3509); and from the signification of "sons," as being the truths of faith (n. 489, 491, 533, 1147, 2623, 3373, 4257); and because they were the sons of Jacob, truths in general are signified; for by Jacob's twelve sons, as by the twelve tribes, were signified all things of faith, thus truths in general (n. 2129, 2130, 3858, 3862, 3926, 3939, 4060).

Why do ye look at one another? That this signifies why did they hesitate, may be seen without explication.

And he said, Behold I have heard that there is produce in Egypt. That this signifies that truths can be procured by means of memory-knowledges, may be seen from what was unfolded just above (n. 5402), where it was shown that by there being "produce in Egypt" is signified a disposition to procure truths by means of memory-knowledges, which are "Egypt," and also what is meant by the memory-knowledges, which are "Egypt." "Produce" is here expressed in the original language by a word that means "breaking," and by a similar word are also meant "buying" and "selling" where it is said that Jacob's sons "bought" it in Egypt, and that Joseph "sold" it there. The reason of this is that in the Ancient Church bread was broken when it was given to another, and by this was signified to communicate good from one's own, and [at the same time] to appropriate it from one's own, thus to make love mutual. For when bread is broken and given to another it is communicated from one's own; or when bread is broken among several, then the one piece of bread becomes a mutual possession, and consequently there is conjunction through charity. From this it is plain that the breaking of bread was significative of mutual love. [2] As this rite was accepted and customary in the Ancient Church, therefore the "breaking" itself meant produce that was made common. (That "bread" is the good of love may be seen above, n. 276, 680, 1798, 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976.) It was for this reason that the Lord brake the bread when He gave it, as in Matthew: Jesus took the five loaves, and the two fishes, and looking up to heaven, He blessed and brake and gave the bread to the disciples (Matt. 14:19; Mark 6:41; Luke 9:16). In the same: Jesus took the seven loaves and the fishes; and He gave thanks and brake, and gave to His disciples, and the disciples to the multitude (Matt. 15:36; Mark 8:6). Again: Jesus took bread, and blessed, and brake it, and He gave to the disciples, and said, Take, eat; this is My body (Matt. 26:26; Mark 14:22; Luke 22:19). In Luke: It came to pass when the Lord was reclining with them, He took the bread, and blessed it and brake and gave to them. And their eyes were opened, and they knew Him. And the disciples told how the Lord was known of them in the breaking of the bread (Luke 24:30-31, 35). In Isaiah: This is the fast that I choose, to break thy bread to the hungry (Isa. 58:6-7).

Get you down thither, and buy for us from thence. That this signifies appropriation by means of them, is evident from the signification of "going down," as being said of going toward exterior things (of which in what follows); and from the signification of "buying," as being appropriation (n. 4397, 5374); that this is effected by means of memory-knowledges is signified by "from thence," that is, from Egypt (that "Egypt" denotes memory-knowledges has been shown above). In the Word we often read of "going up" and "going down," when going from one place to another is spoken of-not because one place was more elevated than the other, but because "going up" is predicated of going toward what is interior or higher, and "going down" of going toward what is exterior or lower; that is to say "going up" is predicated of going toward spiritual and celestial things, for these are interior, and are also believed to be higher, and "going down" is predicated of going toward natural and earthly things, for these are exterior and are also in appearance lower. For this reason it is that not only here but also everywhere else in the Word, we read of "going down" from the land of Canaan to Egypt, and of "going up" from Egypt to the land of Canaan; for by the "land of Canaan" is signified what is heavenly, and by "Egypt" what is natural. For the land of Canaan in the representative sense is the heavenly kingdom, and consequently celestial and spiritual goods and truths, which also are interiorly in the man who is a kingdom of the Lord; while Egypt in the representative sense is the natural kingdom, and consequently the goods and truths which are of the external church, and are for the most part memory-knowledges. (That "going up" is predicated of going toward interior things may be seen above, n. 4539.)

And we shall live, and not die. That this signifies spiritual life, is evident from the signification of "living and not dying," as being spiritual life, because nothing else is signified in the internal sense by "living and not dying." For in the other world by "life" is signified in general heaven, and in particular eternal happiness; and by "death" is signified in general hell, and in particular eternal unhappiness there, as is plain from many passages in the Word. That heaven in general and eternal happiness in particular is called "life," is because the wisdom of good and the intelligence of truth are there; and in the wisdom of good and the intelligence of truth is life from the Lord, from whom is the all of life. But because in hell there is the contrary-evil in place of good and falsity in place of truth, thus the extinction of spiritual life-therefore in hell relatively there is death; for spiritual death is evil and falsity, and in man it is to will evil, and thence to think falsity. Evil genii and spirits are unwilling to hear it said of them that they do not live, or that they are dead; for they say that they have life because they are able to will and to think. But they are told that as life is in good and truth, it cannot possibly be in evil and falsity, for these are contrary.

And they went down. That this signifies endeavor and act, namely to procure and appropriate truths to themselves by means of memory-knowledges, is plain from the signification of "going down," namely, to Egypt, as being both the endeavor and the act.

Joseph's ten brethren. That this signifies such truths of the church as corresponded, is evident from the signification of "brethren," as being the truths which are of the church. It is from the correspondence that these are called the "brethren" of Joseph, who is truth from the Divine; for the correspondence causes them to be conjoined as brother with brother. By the "sons of Jacob" are signified all things of faith, or the truths of the church in general (see n. 5403); and the same are signified by "Joseph's brethren," but from the correspondence. By the ten sons of Jacob by Leah are signified the truths of the external church, and by the two sons of Jacob by Rachel are signified the truths of the internal church, as is plain from what has been shown concerning Leah and Rachel, that "Leah" is the affection of exterior truth, and "Rachel" the affection of interior truth (n. 3758, 3782, 3793, 3819). That the internal and the external of the church are "brothers," may be seen above (n. 1222). The Lord Himself calls "brethren" the derivative truths and goods in correspondence through charity and faith, that is, those who are in truths and the derivative good; as in Matthew: The King shall say unto them, Verily I say unto you, insofar as ye have done it unto one of the least of these My brethren, ye have done it unto Me (Matt. 25:40). And in another passage: Jesus answered them, saying, Who is My mother, or My brethren? And looking round about He said, Behold My mother and My brethren! For whosoever shall do the will of God, the same is My brother, and My sister, and My mother (Mark 3:33-35; Matt. 12:49; Luke 8:21).

To buy corn from Egypt. That this signifies to appropriate to themselves the good of truth by means of memory-knowledges, is evident from the signification of "buying," as being to appropriate (see n. 4397, 5374, 5406); from the signification of "corn," as being the good of truth (n. 5295); and from the signification of "Egypt," as being memory-knowledges (of which above, n. 5402).

And Benjamin, Joseph's brother. That this signifies the spiritual of the celestial, which is the intermediate, 5411-1 is evident from the representation of Benjamin, as being the spiritual of the celestial (as may be seen above, n. 4592; and also that the spiritual of the celestial is the intermediate). In general it should be known that the internal cannot have communication with the external, and the converse, unless there is an intermediate; consequently that truth from the Divine, which is "Joseph," cannot have communication with truths in general in the natural, which are the "sons of Jacob," without the intermediate represented by Benjamin, and called the "spiritual of the celestial." An intermediate, to be such, must partake of both the internal and the external. The reason why there must be an intermediate is that the internal and the external are most distinct from each other, and so distinct that they can be separated, just as man's ultimate external, which is the body, is separated when he dies from his internal, which is his spirit. The external dies when the intermediate is sundered, and the external lives when the intermediate is between; and just so far and in such a way does the external live, as is the intermediate between. As Jacob's sons were without Benjamin (that is, without the intermediate), therefore Joseph could not manifest himself to his brethren; and for the same reason spoke hardly to them, calling them spies, and putting them in custody; and for the same reason also they did not know Joseph. [2] But what is the nature of this intermediate represented by Benjamin and called the spiritual of the celestial, cannot be described so as to be apprehended, for there is a want of knowledge about the celestial of the spiritual, which is "Joseph," and about the truths of the church insofar as they are only memory-knowledges, which are the "sons of Jacob;" hence also about the spiritual of the celestial, which is "Benjamin." But in heaven the nature of this intermediate appears as in clear day, being there shown in the light of heaven, in which at the same time is perception by means of unutterable representatives; for the light of heaven is intelligence itself from the Divine, and from it there is perceptive power in regard to everything that is represented by means of this light. This is not the case with the world's light, which has nothing of intelligence in it; but by its means understanding is induced by the influx of the light of heaven into it, and at the same time by the influx of the perception that is in the light of heaven. Hence it is that man is so far in the light of heaven as he is in intelligence, and that he is so far in intelligence as he is in the truths of faith, and that he is so far in the truths of faith as he is in the good of love; consequently that man is so far in the light of heaven as he is in the good of love.

Jacob sent not with his brethren. That this signifies that they were without this intermediate, may be seen from what has just now been said.

For he said, Peradventure mischief may befall him. That this signifies that without the celestial of the spiritual which is "Joseph," it would perish, is evident from the signification of "mischief befalling," as here being to perish. This was said by the father because he loved him, and feared lest he should perish among his brethren, like Joseph; but these same words were adduced and received in the Word on account of the internal sense, which is, that with its externals only, without the internal, the intermediate would perish; for the intermediate is "Benjamin," the externals are the "sons of Jacob," and the internal is "Joseph." Every intermediate perishes when it has only the external things without the internal, because it comes into existence from the internal, and hence also subsists from it; for it comes into existence by the internal's looking into the external from the affection and end of associating the external with itself. Thus the intermediate is conjoined with the internal, and from the internal with the external, but not with the external without the internal. From this it is plain that the intermediate would perish if it were with the external alone without the internal. Moreover, it is a general law, as well of the things of the spiritual world as of those of the natural world, that a thing can subsist with its prior, but not without this with its posterior, and that it would perish if it were with this alone. The reason is that everything without connection with what is prior to itself is without connection with the First, from whom is all coming into existence, and subsistence.

And the sons of Israel came to buy among those that came. That this signifies that it desired that like all other truths, spiritual truths should be procured by means of memory-knowledges, is evident from the signification of the "sons of Israel," as being spiritual truths (for "sons" are truths, as may be seen above, n. 5403; and "Israel" is the celestial spiritual man from the natural, n. 4286, 4570, 4598; thus the "sons of Israel" are spiritual truths in the natural); from the signification of "buying," as being to be procured; and from the signification of "in the midst of those that came," as being like all other truths, that is, in that they are procured by means of memory-knowledges.

For the famine was in the land of Canaan. That this signifies that there was desolation as to the things of the church in the natural, is evident from the signification of "famine," as being a lack of knowledges, and the consequent desolation (see n. 3364, 5277, 5279, 5281, 5300, 5349, 5360, 5376); and from the signification of the "land of Canaan," as being the church (n. 3686, 3705, 4447); and because it is the church, it is also that which is of the church. Hence it is that by the "famine being in the land of Canaan" is signified desolation as to the things of the church. That the desolation was in the natural, is because these things are predicated of the sons of Jacob, by whom are signified the things of the external church (n. 5409), consequently those of the church in the natural.

Verses 6-8. And Joseph he was the governor over the land; he it was that sold to all the people of the land; and Joseph's brethren came, and bowed down themselves to him with their faces to the earth. And Joseph saw his brethren, and he knew them, but made himself strange unto them, and spoke hard things with them; and he said unto them, Whence came ye? And they said, From the land of Canaan to buy food. And Joseph knew his brethren, but they knew not him. "And Joseph he was the governor over the land," signifies that the celestial of the spiritual, or truth from the Divine, reigned in the natural where memory-knowledges were; "he it was that sold to all the people of the land," signifies that from this was all appropriation; "and Joseph's brethren came," signifies the general truths of the church without mediation; "and bowed down themselves to him with their faces to the earth," signifies humiliation; "and Joseph saw his brethren, and he knew them," signifies perception and acknowledgment by the celestial of the spiritual; "but made himself strange unto them," signifies non-conjunction because without an intermediate; "and spoke hard things with them," signifies hence also non-correspondence; "and he said unto them, Whence came ye?" signifies exploration; "and they said, From the land of Canaan," signifies that they were of the church; "to buy food," signifies to appropriate the truth of good; "and Joseph knew his brethren," signifies that these truths of the church appeared to the celestial of the spiritual from its light; "but they knew not him," signifies that truth from the Divine did not appear in natural light not yet illumined by heavenly light.

And Joseph he was the governor over the land. That this signifies that the celestial of the spiritual, or truth from the Divine, reigned in the natural where memory-knowledges were, is evident from the representation of Joseph, as being the celestial of the spiritual (see n. 4286, 4963, 5249, 5307, 5331, 5332; that the celestial of the spiritual is truth from the Divine will be seen below); from the signification of a "governor," as being one who reigns; and from the signification of "land," here the land of Egypt, as being the natural mind, thus the natural (n. 5276, 5278, 5280, 5288, 5301). (That the celestial of the spiritual reigned in the natural where memory-knowledges were, may be seen above, n. 5313; and also that "Egypt" in the internal sense is memory-knowledge, n. 1164, 1165, 1186, 1462, 4749, 4964, 4966.) That the celestial of the spiritual is truth from the Divine, is because the Lord's internal Human, before it was fully glorified, being the receptacle of the Divine Itself, was the celestial of the spiritual, which must be so called because it cannot be expressed in any other words or forms of thought. This receptacle or recipient of the Divine is the same as truth from the Divine (that "Joseph" is this truth may be seen above, n. 4723, 4727).

He it was that sold to all the people of the land. That this signifies that all appropriation is from him, is evident from the signification of "selling," as being appropriation (see n. 5371, 5374); and from the signification of the "people of the land," as being the truths of the church (n. 2928), here in the natural (n. 5409).

And Joseph's brethren came. That this signifies the general truths of the church without mediation, is evident from the signification of "Joseph's brethren," as being the general truths of the church (of which above, n. 5409). They were "without mediation" because they were without Benjamin, who is the intermediate (as may be seen above, n. 5411, 5413).

And bowed down themselves to him with their faces to the earth. That this signifies humiliation, is evident from the signification of "bowing down themselves," as being humiliation (see n. 2153), and of "with their faces to the earth," as being the humiliation of adoration (n. 1999). By humiliation here is not meant humiliation from acknowledgment, thus internal humiliation, but external humiliation, because it was in the presence of the governor of the land in accordance with established custom. That not internal but external humiliation is meant, is because there was not yet correspondence, and through correspondence conjunction. When the natural is in this state it can indeed humble itself, even to the last degree, but only from acquired habit. It is a gesture without the genuine affection that produces it, thus it is of the body without its soul. Such is the humiliation here meant.

And Joseph saw his brethren, and he knew them. That this signifies perception and acknowledgment by the celestial of the spiritual, is evident from the signification of "seeing," as being perception (see n. 2150, 3764, 4567, 4723); from the representation of Joseph, as being the celestial of the spiritual (n. 5417); from the signification of "his brethren, "as being the general truths of the church (also spoken of above, n. 5419); and from the signification of "knowing," as being acknowledgment from perception. In regard to this acknowledgment on the part of Joseph, and non-acknowledgment on the part of his brethren, see below (n. 5422, 5427, 5428).

But made himself strange unto them. That this signifies non-conjunction because without an intermediate, is evident from the signification of "making himself strange," as here being non-conjunction because without an intermediate; for one who is not in reciprocal conjunction, because without an intermediate, appears strange, just as internal truth, or truth immediately from the Divine, appears strange to those who are in external truths. For this reason it is that Joseph made himself strange to his brethren, not because he was estranged, for he loved them, so that he turned from them and wept (verse 24); but the strangeness on their part, because of non-conjunction, is represented by his so bearing himself. As for example, where it is said in the Word that Jehovah or the Lord "makes Himself strange" to the people, "opposes" them, "rejects" them, "condemns," "casts into hell," "punishes," and "delights" in such things, in the internal sense is meant that the people make themselves strange to Jehovah or the Lord, oppose Him, are in evils which reject them from His face, and which condemn them, cast them into hell, and punish them, and that such things never proceed from Jehovah or the Lord. But it is so stated in the Word on account of the appearance; for so it appears to the simple. The case is similar with internal truths when they are viewed by external truths without conjunction by what is intermediate; for then these truths appear altogether strange to external truths, and even sometimes opposite; when in fact the opposition is not in the internal, but in the external truths; for these without conjunction by what is intermediate cannot view the former except from the light of the world separate from the light of heaven, and consequently as strange to them. But in regard to this matter more will be said in what follows.

And spoke hard things with them. That this signifies hence also non-correspondence, is evident from the same explication that was given above of his "making himself strange" to them. To "make one's self strange" has regard to the affection of the will, and to "speak hardly" has regard to the thought of the understanding, for in the internal sense "to speak" is to think (see n. 2271, 2287, 2619); and the internal appears strange to the external when there is no affection, and the internal appears to speak hard things when there is no correspondence. Correspondence is the appearing of the internal in the external, and its representation therein; wherefore when there is no correspondence, there is no appearing of the internal in the external, and therefore no representation of it therein. Hence comes the hardness.

And he said unto them, Whence came ye? That this signifies exploration, is evident without explication.

And they said, From the land of Canaan. That this signifies that they were of the church, is evident from the signification of the "land of Canaan," as being the church (see n. 3686, 3705, 4447).

To buy food. That this signifies to appropriate the truth of good, is evident from the signification of "buying," as being to appropriate to themselves (see n. 4397, 5374, 5406, 5410); and from the signification of "food," as being the truth of good (n. 5293, 5340, 5342).

And Joseph knew his brethren. That this signifies that these truths of the church appeared to the celestial of the spiritual from its light, is evident from the signification of "knowing," as being to perceive, to see, and thus to appear; from the representation of Joseph, as being the celestial of the spiritual (of which above); and from the signification of "his brethren," as being the general truths of the church (of which also above, n. 5409, 5419). And because by "Joseph's knowing his brethren" is signified that the general truths of the church appeared to the celestial of the spiritual, it follows that they appeared from the light in which the celestial of the spiritual was, thus from the celestial light of the spiritual. From this light, which is truth from the Divine (n. 5417), appear all and each of the truths that are below, or that are in the natural; but not the converse unless there is an intermediate, still less unless there is correspondence and through correspondence conjunction. This may be seen from the fact that the angels who are in the heavens, and thus in the light of heaven, can see everything that is taking place in the world of spirits, which world is next beneath the heavens, and also everything that is taking place in the lower earth, and even in hell; but not the converse. [2] It is also the case that the angels of a higher heaven can see all that is going on below them in a lower heaven; but not the converse, unless there is an intermediate. There are also intermediate spirits through whom the communication is effected to and fro. When therefore they who are below and have no intermediate, and still more if they have no correspondence, look into the light of heaven, they see nothing at all, but everything there appears in darkness; when yet they who are there are in the clearest day. This may be illustrated by this single experience. There appeared to me a great city in which were thousands upon thousands of various objects, all pleasing and beautiful. I saw them because an intermediate was given me, but the spirits who were with me, being without an intermediate, could not see the least thing there; and it was said that they who are not in correspondence, even if they are in the city, do not perceive a single thing therein. [3] Such also is the case with the interior man, or man's spirit, which is also called the soul, and which can see everything that exists and takes place in the exterior man; but not the converse, unless there is a correspondence and an intermediate. Consequently, to the exterior man not in correspondence the interior appears as nothing, so much so that when anything is said about the interior man, it appears to the exterior either so obscure that he is unwilling even to look in that direction, or else it appears as naught and not to be credited. But when there is correspondence, then the exterior man sees through an intermediate what is going on in the interior; for the light which the interior man has flows through the intermediate into the light which the exterior has, that is, heavenly light flows into natural light, and illumines it; from which illumining appears that which takes place in the interior man. Hence come intelligence and wisdom to the exterior or natural man. But if there is no intermediate, and especially if there is no correspondence, the interior man sees and perceives what is going on in the exterior, and in a measure leads it; but not the converse. If however there is contrariety, that is to say, if the exterior man entirely perverts or extinguishes what flows in through the interior, the interior man is then deprived of his light which is from heaven, and communication heavenward is closed to him; but communication from hell is opened toward the exterior man. On this subject more will be seen in what now follows.

But they knew not him. That this signifies that truth from the Divine did not appear in natural light not yet illumined by heavenly light, is evident from what immediately precedes; for as by "Joseph's knowing his brethren" is signified that the general truths of the church appeared to the celestial of the spiritual from its light, it follows that by "their not knowing him" is signified that the celestial of the spiritual, or truth from the Divine, did not appear to the general truths of the church in natural light not yet illumined by heavenly light. How this matter stands is indeed plain from what was said just above; but as it is a mystery it may be illustrated by examples-as for instance by the glory of heaven. They who think about the glory of heaven from natural light unillumined by the light of heaven, being without an intermediate, and much more if there is no correspondence, can form no other idea of it than such as they may have of the glory of the world; as when they read the prophetic revelations, especially those of John in the Revelation, that all things in heaven are most magnificent. And if they are told that the glory of heaven so far surpasses all the magnificence of the world that the latter can scarcely be compared with it, and yet that this is not the glory of heaven, but the glory of heaven is the Divine that shines forth from everything that appears there, and is the perception of Divine things, and the consequent wisdom; but that this glory is possessed only by those in heaven who regard the magnificence there as nothing in comparison with wisdom, and attribute all wisdom to the Lord and none at all to themselves-when this glory of heaven is viewed by natural light without an intermediate, and much more if there is no correspondence, it is not at all acknowledged. [2] Let us take as another example, angelic power. They who think about angelic power, especially about the power of the archangels mentioned in the Word, from natural light not illumined by the light of heaven, because without an intermediate, and much more so if there is no correspondence, cannot form any other idea of it than as of the power of the mighty in the world, namely, that they have thousands upon thousands of inferiors over whom they rule, and that eminence in heaven consists in such rule. And if they are told that angelic power indeed surpasses all the power of the mighty in the world, and that it is so great that one of the lesser angels can drive away myriads of the infernals and thrust them down into their hells, and that this is the reason why in the Word they are called "powers" and also "dominions;" while nevertheless the least of them is the greatest, that is, he is most powerful who believes, wills, and perceives that all power is from the Lord and none from himself, and thus they who are powers in heaven are utterly averse to all self-derived power-this too, when viewed by natural light without an intermediate, and much more if there is no correspondence, is not acknowledged. [3] Let us take another example. He who looks at freedom from what is natural without an intermediate, and much more if there is no correspondence, cannot know otherwise than that freedom consists in thinking and willing from himself, and in being able to act without check as he thinks and wills. Wherefore the natural man, in order that he may have whatever he thinks and wills, desires to be the richest; and in order that he may be able to do whatever he thinks and wills, desires to be the most powerful; and he believes that he would then be in the height of freedom, and hence in happiness itself. But if he is told that real freedom, which is called heavenly freedom, is not at all like this, but consists in willing nothing from self, but from the Lord, and also in thinking nothing from self, but from heaven, and hence that the angels are overwhelmed with sorrow and grief if permitted to think and to will from themselves-this is not acknowledged. From these examples it will to some extent be seen how it is that truth from the Divine does not appear in natural light not yet illumined by heavenly light, which is signified by Joseph's brethren "not knowing him."

Verses 9-16. And Joseph remembered the dreams that he dreamed of them, and said unto them, Ye are spies; to see the nakedness of the land ye are come. And they said unto him, Nay my lord, but to buy food are thy servants come. We are all one man's sons; we are upright; thy servants are no spies. And he said unto them, Nay, but to see the nakedness of the land ye are come. And they said, we thy servants are twelve brethren, the sons of one man in the land of Canaan; and behold the youngest is this day with our father, and one is not. And Joseph said unto them, This is it that I spoke unto you, saying, ye are spies; hereby ye shall be proved; by the life of Pharaoh ye shall not go forth hence, except your youngest brother come hither. Send one of you, and let him get your brother, and ye shall be bound, and your words shall be verified whether there be truth with you; or else by the life of Pharaoh surely ye are spies. "And Joseph remembered the dreams that he dreamed of them," signifies that the celestial of the spiritual foresaw what would happen in regard to the general truths of the church in the natural; "and said unto them" signifies perception thence; "Ye are spies" signifies that they came only to seek gain; "to see the nakedness of the land ye are come," signifies that they would like nothing better than to know in themselves that there are no truths; "and they said unto him, Nay my lord, we are upright," signifies that they are truths in themselves; "but to buy food are thy servants come," signifies that they are to be appropriated to the natural by means of good; "we are all one man's sons," signifies that these truths are from one origin; "we are upright," signifies that thus they are truths in themselves; "thy servants are no spies," signifies that therefore it was not for the sake of gain; "and he said unto them, Nay, but to see the nakedness of the land ye are come" signifies that they do not care whether there are truths; "and they said, We thy servants are twelve brethren," signifies that all things of faith were thus conjoined together; "the sons of one man," signifies from one origin; "in the land of Canaan," signifies in the church; "and behold the youngest is this day with our father," signifies that there was also conjunction with spiritual good; "and one is not" signifies that the Divine spiritual from which it is does not appear; and Joseph said unto them," signifies perception concerning that matter; "This is it that I spoke unto you" signifies that the truth is as I thought; "saying, ye are spies," signifies that they are in the truths of the church for the sake of gain; "hereby ye shall be proved," signifies it will be seen whether it is so; "by the life of Pharaoh," signifies of a certainty; "ye shall not go forth hence, except your youngest brother come hither," signifies that it must needs be that the truths with you are such, unless they are conjoined with spiritual good; "send one of you, and let him get your brother," signifies if only there is some conjunction with that good; "and ye shall be bound," signifies even though there is separation in all other respects; "and your words shall be verified, whether there be truth with you," signifies that it will then be so; "or else by the life of Pharaoh surely ye are spies," signifies otherwise it is certain that you have truths only for the sake of gain.

And Joseph remembered the dreams that he dreamed of them. That this signifies that the celestial of the spiritual foresaw what would happen in regard to the general truths of the church in the natural, is evident from the signification of "remembering," as being presence, for the thing which is remembered becomes present (that "to be remembered" is predicated of foresight may be seen above, n. 3966); from the representation of Joseph, as being the celestial of the spiritual (of which often above); and from the signification of "dreams," as being foresight, prediction, and the event (see n. 3698, 5091, 5092, 5104); here therefore foresight of what would happen to the general truths of the church in the natural because these truths are signified by the "sons of Jacob" (n. 5409, 5419). Wherefore also it is said "that he dreamed of them."

And said unto them. That this signifies perception thence, is manifest from the signification of "saying," as being perception (see n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2619, 2862, 3509).

Ye are spies. That this signifies only to seek gain, is evident from the signification of "spies," as being to seek gain. That nothing else is signified in the internal sense by "spies," is evident from the series, for in the internal sense the truths of the church are treated of, that they are to be appropriated to the natural, and that they cannot be appropriated to it except by means of influx from the celestial of the spiritual through an intermediate. These truths of the church are the "sons of Jacob," or "Joseph's brethren;" the celestial of the spiritual is "Joseph;" and the intermediate is "Benjamin." How the case herein is has been told above (n. 5402), that the truths of faith of the church, which are called doctrinal things, when learned in early life, are taken into the mind and committed to memory just like any other memory-knowledges, and remain as such until the man begins to view them with his own eyes, and see whether they are true, and after seeing that they are true, wills to act according to them. This viewing of them, and this will, make them no longer memory-knowledges, but precepts of life, and finally life; for in this way they enter into the life to which they are appropriated. [2] They who have arrived at maturity, and still more they who have arrived at old age, and have not viewed with their own eyes the truths of the church, which are called doctrinal things, and seen whether they are true, and then been willing to live according to them, retain them merely as they do all other memory-knowledges; they are in their natural memory only, and thence on their lips; and when they utter them, they utter them not from their interior man or from the heart, but only from the exterior man and from the mouth. When a man is in this state he cannot possibly believe that the truths of the church are true, although it seems to him that he so believes. The reason why it seems to him that he believes them to be true, is that he relies on others, and has confirmed in himself the teachings of others. It is very easy to confirm things taken from others, whether true or false; for this needs nothing but ingenuity. [3] These truths of the church, or they who are in this manner in the truths of the church, are signified by "spies coming to see the nakedness of the land." For they do not believe the doctrinal things of their church from any affection of truth, but from an affection of winning honors or getting gain; wherefore in themselves they believe scarcely anything, for the most part denying at heart, and regarding these doctrinal things as a merchant does his merchandise; and they appear to themselves learned and wise when from themselves they see that truths are not truths, and yet can persuade the common people that they are truths. That many of the church dignitaries are of this character, is very manifest from them in the other life; for wherever they go there, they are in the sphere of their affections and derivative thoughts, which sphere is plainly perceived by others, and it causes the quality of their affection of truth, and the quality of their faith, to be known to the very senses. In the world this is not made manifest, for there is not there any spiritual perception of such things; and this being so they do not expose themselves, for they would lose their gain. [4] That they are spies may be evident enough from the fact that such persons seek nothing but faults in those who are in truths from good, in order that they may accuse and condemn them. Are such persons anything but spies, whether they belong to the so called Papists, or the Reformed, Quakers, Socinians, or Jews, when they have once confirmed in themselves the doctrinals of their church? They ridicule and condemn the veriest truths, if any such are to be found; for they do not comprehend that truths are true. The reason of this is that they have no affection of truth for its own sake, still less for the sake of life, but only for the sake of gain. Moreover, when such men read the Word they search it with the sole end of confirming doctrinal memory-knowledges for the sake of gain; and many of them search the Word that they may see the nakedness of the land, that is, may see that the truths of the church are not truths, but only serviceable for persuading others that they are truths, for the sake of gain. [5] But they who are in the affection of truth for the sake of truth and of life, consequently for the sake of the Lord's kingdom, have indeed faith in the doctrinal things of the church; but still they search the Word for no other end than the truth, from which their faith and their conscience are formed. If anyone tells them that they ought to stay in the doctrinal things of the church in which they were born, they reflect that if they had been born in Judaism, Socinianism, Quakerism, Christian Gentilism, or even out of the church, the same would have been told them; and that it is everywhere said, Here is the church! Here is the church! Here are truths and nowhere else! And this being the case the Word should be searched with devout prayer to the Lord for enlightenment. Such do not disturb anyone within the church, nor do they ever condemn others, knowing that everyone who is a church lives from his faith.

To see the nakedness of the land ye are come. That this signifies that they would like nothing better than to know in themselves that there are no truths, is evident from the signification of "coming to see," as being to desire to know that it is so, thus that they would like nothing better than to know; from the signification of "nakedness," as being to be without truths, thus that there are no truths (of which in what follows); and from the signification of "land," as being the church (see n. 566, 662, 1067, 1262, 1733, 1850, 2117, 2118, 3355, 4447, 4535); here therefore the "nakedness of the land" denotes no truths in the church. That "nakedness" signifies deprived of truths, or without truths, is because "garments" in general signify truths, and each specific garment signifies some particular truth (see n. 2576, 3301, 4545, 4677, 4741, 4742, 4763, 5248, 5319). Hence "nakedness" signifies being without truths, as will also be seen below from passages taken from the Word. [2] How the case herein is, is plain from what was said just above (n. 5432), that they who learn truths not for the sake of truth and of life, but for the sake of gain, cannot but think within themselves that the truths of the church are not truths. The reason is that the affection of gain is an earthly affection, and the affection of truth is a spiritual affection. One or the other must have the dominion, for no man can serve two masters. Therefore where one affection is, the other is not; thus where there is the affection of truth, there is not the affection of gain; and where there is the affection of gain, there is not the affection of truth. Consequently, if the affection of gain has dominion, it must needs be that nothing is more desired than that truths should not be truths, and also that they should be believed to be truths by others; for if the internal man looks downward to earthly things, and vests everything in them, it is impossible for him to look upward, and to vest anything in heavenly things, because the earthly things completely absorb and stifle the heavenly things. The reason is that the angels of heaven cannot be with man in earthly things, and therefore they draw back, and the infernal spirits then come near, who cannot be with man in heavenly things. The result is that heavenly things are naught to him, and earthly things are everything; and when earthly things are everything to him, he believes himself to be more learned and wise than anyone else, in that to himself he denies the truths of the church, saying at heart that they are for the simple. Man must therefore be either in earthly affection or in heavenly affection, for he cannot be at the same time with the angels of heaven and with the infernals; because he would then hang between heaven and hell. But when he is in the affection of truth for the sake of truth, that is, for the sake of the Lord's kingdom, where the Divine truth is, thus for the sake of the Lord Himself, he is then among angels, nor does he then despise gain so far as it is useful for his life in the world; but he has as the end, not gain, but uses therefrom, which he looks upon as mediate ends to the final heavenly end; thus by no means does he set his heart upon gain. [3] That "nakedness" signifies to be without truths, may be seen from other passages in the Word, as in the Revelation: To the angel of the church of the Laodiceans write, Because thou sayest I am rich, and have been enriched, so that I have need of nothing; and knowest not that thou art wretched and miserable and needy and blind and naked (Rev. 3:17); where "naked" denotes penury of truth. In the same: I counsel thee to buy of Me gold purified in the fire, that thou mayest be rich, and white garments, that thou mayest be clothed, and the shame of thy nakedness be not made manifest (Rev. 3:18); "to buy gold" denotes to procure and appropriate good to one's self; "that thou mayest be rich," denotes being in celestial and spiritual good; "white garments" denote spiritual truths; the "shame of thy nakedness" denotes being without goods and truths. (That "to buy" is to procure and to appropriate to one's self may be seen above, n. 5374; also that "gold" is celestial and spiritual good, n. 1551, 1552; that "garments" are truths, n. 1073, 2576, 4545, 4763, 5248, 5319; and that "white" is predicated of truth, because from the light of heaven, n. 3301, 3993, 4007, 5319.) [4] Again: Behold I come as a thief, blessed is he that watcheth, and keepeth his garments, lest he walk naked (Rev. 16:15); "he that keepeth his garments" denotes him that keepeth truths; "lest he walk naked," denotes being without truths. In Matthew: The King shall say unto them on His right hand, I was naked, and ye clothed Me; and to them on His left, I was naked, and ye clothed Me not (Matt. 25:36, 43); where "naked" denotes the good who acknowledge that there is nothing of good and truth in themselves (n. 4958). [5] In Isaiah: Is not this the fast, to break thy bread to the hungry, and that thou bring the afflicted that are cast out into thy house? When thou seest the naked that thou cover him? (Isa. 58:7); where the meaning is similar. In Jeremiah: Jerusalem hath sinned a sin; therefore she hath become a menstruous woman; all that honored her despise her, because they have seen her nakedness (Lam. 1:8); where "nakedness" denotes without truths. In Ezekiel: Thou hast come into comelinesses of comelinesses, the paps have been made firm, and thy hair was grown, yet thou wast naked and bare. I spread My skirt over thee, and covered thy nakedness. Thou hast not remembered the days of thy youth, when thou wast naked and bare (Ezek. 16:7-8, 22); [6] this is said of Jerusalem, by which is meant the Ancient Church, as it was when set up, and as it afterward became, namely, that at first it was without truths, but afterward was instructed in them, and at last rejected them. Again: If a just man who hath done judgment and justice give his bread to the hungry, and cover the naked with a garment (Ezek. 18:5, 7); where "to cover the naked with a garment" denotes to instruct in truths those who desire them. In Hosea: Lest I strip her naked, and show her as in the day that she was born, and make her as a wilderness, and set her like a land of drought, and slay her with thirst (Hos. 2:3); where "stripping naked" denotes to deprive of truths. In Nahum: I will show the nations thy nakedness, and the kingdoms thy shame (Nah. 3:5); where "showing the nations the nakedness" denotes to show the ugliness; for all ugliness is from want of truths, and all beauty is from truths (n. 4985, 5199).

And they said unto him, Nay my lord, we are upright. That this signifies that they are truths in themselves, is evident from the signification of "saying to him, Nay my lord," as being that they did not come to seek gain, which is signified by Joseph's words, "Ye are spies" (see n. 5432), and that it was not the case that they would like nothing better than to know in themselves that there are no truths, as is signified by Joseph's words, "To see the nakedness of the land ye are come" (n. 5433); and from the signification of "we are upright," as being that they are truths in themselves; for in the internal sense "upright" signifies truth, in this as in many other passages of the Word. This meaning-that they are truths in themselves-follows from the series; for to those who have procured for themselves the truths of the church for the purpose of gain, truths are indeed not truths (as was shown above, n. 5433); yet they may be truths in themselves, for the very truths of the church in general are signified by the "sons of Jacob." That by the "upright" are meant truths in the abstract, is because in the internal sense everything is abstracted from person, and the idea of person is turned into the idea of thing (see n. 5225, 5287). The reason of this is that otherwise the thought and derivative speech must needs be drawn away and lost from the thing itself and the view of it, to such things as are of person; and moreover the thought and derivative speech can in no other way become universal, and comprehend many things at the same time, still less things unlimited and unutterable, as with the angels. Nevertheless this abstracted idea involves persons, namely, those who are in the things in question. Hence it is that by "the upright" are signified truths.

But to buy food are thy servants come. That this signifies that they, namely these truths, are to be appropriated to the natural by means of good, is evident from the signification of "servants," as being things lower and relatively natural (see n. 2541, 3019, 3020, 5161, 5164, 5305); hence also truths (n. 3409), for truths are subject to good, and things subject are in the Word called "servants"-here therefore truths in the natural in respect to the celestial of the spiritual; from the signification of "buying," as being to be appropriated (n. 4397, 5374, 5406, 5410); and from the signification of "food," as being celestial and spiritual good (n. 5147), and also truth adjoined to good (n. 5340, 5342); here therefore truth to be adjoined to the natural by means of good, and thus to be appropriated. Truth is never appropriated to man otherwise than by means of good; but when it is so appropriated, then truth becomes good, because it then acts as one with it; for together they make as it were one body, the soul of which is good, the truths in this good being as it were the spiritual fibers which form the body. Wherefore by fibers are signified the inmost forms proceeding from good, and by nerves are signified truths (see n. 4303, 5189).

We are all one man's sons. That this signifies that these truths are from one origin, is evident from the signification of "sons," here the sons of Jacob, as being truths in general (of which often before). That their being "one man's sons" signifies that they are from one origin, is evident without explication.

We are upright. That this signifies that thus they are truths in themselves, is evident from the signification of "we are upright," as being truths in themselves (of which just above, n. 5434).

Thy servants are no spies. That this signifies that it was not for the sake of gain, is evident from the signification of "spies," as being those who are in the truths of the church for the sake of gain (as shown above, n. 5432); here that it was not so.

And he said unto them, Nay, but to see the nakedness of the land ye are come. That this signifies that they did not care whether there are truths, is evident from the signification of "coming to see the nakedness of the land," as being to like nothing better than to know in themselves that there are no truths (see n. 5433); here, that they did not care whether there are truths.

And they said, We thy servants are twelve brethren. That this signifies that all things of faith were thus conjoined together, is evident from the signification of "twelve," as being all things, and when as here predicated of the sons of Jacob, or of the tribes named after them, and also of the apostles, all things of faith in one complex (see n. 577, 2089, 2129, 2130, 2553, 3272, 3488, 3858, 3862, 3913, 3926, 3939, 4060); and from the signification of "brethren," as being conjunction through good; for when truths are conjoined by means of good, they take on as it were a brotherhood among themselves. If when without good they appear conjoined, they nevertheless are not conjoined; for falsities of evil are always entering and disjoining them. The reason of this is that they have not one origin from which they are derived, nor one end to which they are directed. For there to be conjunction the first and the last must be conjoined; the first must be the good from which they come, and the last must be the good to which they tend. Furthermore, for truths to be conjoined, good must reign universally; for that which reigns universally, conjoins. (That a "brother" denotes the affection of good, thus good, may be seen above, n. 2360, 2524, 3303, 3459, 3803, 3815, 4121.)

The sons of one man. That this signifies from one origin, is evident from what was said just above (n. 5436), where similar words occur.

In the land of Canaan. That this signifies in the church, is evident from the signification of the "land of Canaan," as being the Lord's kingdom and the church (see n. 1413, 1437, 1607, 3038, 3481, 3686, 3705, 4447).

And behold the youngest is this day with our father. That this signifies that there was also conjunction with spiritual good, is evident from the representation of Benjamin, who is here "the youngest," as being an intermediate that conjoins (of which in what follows); and from the representation of Jacob, here Israel, who is the "father," as being spiritual good (n. 3654, 4598). That "Benjamin" is the spiritual of the celestial, which is an intermediate, may be seen above (n. 4592, 5411, 5413, 5419); that is, an intermediate between the natural, or the things of the natural, and the celestial of the spiritual, which is "Joseph." And as "Benjamin" is an intermediate, and "Israel" spiritual good, therefore by the words, "Behold the youngest is this day with our father" is signified conjunction with spiritual good.

And one is not. That this signifies that the Divine spiritual, which is the source, does not appear, is evident from the representation of Joseph, who here is the "one," as being the celestial of the spiritual, or what is the same thing, the Divine spiritual, or truth from the Divine (see n. 3969, 4286, 4592, 4723, 4727, 4963, 5249, 5307, 5331, 5332, 5417), and because all conjunction of truth in the natural proceeds from the Divine spiritual, it is called "the Divine spiritual which is the source;" and from the signification of "is not," as being that it does not appear; for it was, but did not appear to them, because the intermediate, which is "Benjamin," was not there.

And Joseph said unto them. That this signifies perception concerning this matter, namely, concerning the things which his brethren spoke, is evident from the signification of "saying" in the historicals of the Word, as being perception (see n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2619, 3509).

This is it that I spoke unto you. That this signifies that the truth is as I thought, is evident from the signification of "speaking," as being to think (see n. 2271, 2287, 2619); that it signifies that this is the truth, is evident without explication.

Saying, ye are spies. That this signifies that they are in the truths of the church for the sake of gain, is evident from the signification of "spies," as being those who are in the truths of the church only to seek gain (n. 5432, 5438).

Hereby ye shall be proved. That this signifies that it will be seen whether it is so, is evident without explication.

By the life of Pharaoh. That this signifies of a certainty, is evident from the fact that "by the life of Pharaoh," is a form of emphatic assertion, thus implying that it is certain. Joseph indeed knew that they were not spies, and that they did not come to see the nakedness of the land; yet he so asserted because in the internal sense it was certain that the truths of the church, in whomsoever they are, without conjunction through good with the interior man, have as the end nothing but gain; but when they have been conjoined through good with the interior man, they have as the end good and truth itself, thus the church, the Lord's kingdom, and the Lord Himself; and when they have these as the end, then as much gain falls to their share as is needed, according to the Lord's words in Matthew: Seek ye first the kingdom of God, and His righteousness, and all things shall be added unto you (Matt. 6:33).

Ye shall not go forth hence, except your youngest brother come hither. That this signifies that it must needs be that the truths with you are such, unless conjoined with spiritual good, cannot be so well unfolded according to the significations of the words themselves; but this meaning results therefrom; for conjunction with spiritual good is here signified by the "youngest brother" (see n. 5443).

Footnotes

5411-1 See Arcana Coelestia n. 4585: 2, 5, and 6; n. 9421. [Reviser.]