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beasts; hence the influx of good through the internal man is checked and stopped, consequently the interior mind, through which the influx passes, is closed, and only so much of the spiritual is admitted through it, as may enable the natural man to reason and speak, but in such case only from things terrestrial, corporeal, and worldly, and indeed against good and truth, or in their favor merely from pretence or craft. It is an universal law that influx accommodates itself according to efflux, and that if the efflux be checked the influx is checked; through the internal man there is an influx of good and truth from the Lord, through the external there must be an efflux, namely, into the life, that is, in the exercise of charity; when this efflux exists, then there is a continual influx from heaven, that is, through heaven from the Lord: whereas if efflux be not given, but if in the external or natural man there be resistance, that is, evil and the false, which tear in pieces and extinguish the in-flowing good, it follows from the universal law above-mentioned that the influx accommodates itself to the efflux; consequently that the influx of good draws itself back, and so the internal through which passes the influx, is closed, and by that closure is occasioned stupidity in things spiritual, insomuch that a man of this description knows nothing concerning eternal life, nor is willing to know; and at length he becomes an insanity, so that he opposes falses to truths, and calls the former truths and the latter falses, and opposes evils to goods, and makes the former goods and the latter evils; thus good is altogether torn in pieces. In the Word throughout there is mention made of what is torn in pieces, and thereby in the proper sense is signified that which perishes by falses from evils; but what perishes from evils is called a carcass; nevertheless when mention is made only of what is torn in pieces, then each is signified, for one involves the signification of the other; it is otherwise when one is expressed with the other, for then a distinction is made. Inasmuch as what was torn to pieces in the spiritual sense signified what had perished by falses derived from evils, therefore it was forbidden in the representative church to eat anything torn, which prohibition would not in any wise have been given, unless that spiritual evil had been understood in heaven, for otherwise what evil could there be in eating the flesh torn by a wild beast? Concerning things torn, that they were not to be eaten, it is thus written in Moses: "The fat of a carcass and the fat of what is torn shall be for every use, only eating ye shall not eat

it," Levit. vii. 24. Again: "A carcass and what is torn he shall not eat, to pollute himself therewith, I am Jehovah," Levit. xxii. 8. Again: "Ye shall be men of holiness to me, therefore flesh torn in the field ye shall not eat, ye shall cast it to the dogs," Exod. xxii. 31. In Ezek.: "Ah Lord Jehovah, saith the prophet, behold my soul hath not been polluted, and a carcass and what is torn I have not eaten from my youth hitherto, neither bath there come into my mouth the flesh of abomination," iv. 14. From these words it is evident, that it was an abomination to eat what was torn in pieces, not because it was so torn, but because it signified the tearing of good in pieces by the falses which are from evils; but a carcass signified the death of good occasioned by evils. The tearing of good in pieces by falses and evils is also understood, in the internal sense, in the following passages in David: "The similitude of an impious person is as a lion, he is desirous to tear in pieces, and as a young lion, which sits in lurking places," Psalm xvii. 12. In another place; "They opened their mouth against me, a lion tearing in pieces and roaring," Psalm xxii. 13. Again: "Lest they seize as a lion my soul, tearing to pieces but not rescuing," Psalm vii. 2; where lion denotes those who vastate the church. Above, in treating of Joseph, that he was sold by his brethren, and his coat stained with blood was sent to his father, his father also then said, "The coat of my son, an evil beast hath devoured him, in tearing Joseph is torn to pieces," Gen. xxxvii. 33: that being torn to pieces denotes being dissipated by falses which are from evils, may be there seen, n.

4777.

5829. "And I have not seen him hitherto "—that it signifies that he vanished away, is manifest without explication. 5830. 66 And ye take this one also from with my faces". that it signifies if new truth also departs, appears from the representation of Benjamin, concerning whom this is said, as being new truth, n. 5804, 5806, 5809, 5822: and from the signification of taking him from with my faces, as being to alienate from spiritual good, thus to depart; if that truth should depart, inasmuch as it is from spiritual good, which is Israel, good itself must perish, for good receives its quality from truths, and truths receive their esse from good, hence they have life together. 5831. "And hurt may befall him "-that it signifies by evils and falses, appears from the signification of hurt befalling anyone, as denoting to be hurt by evils and falses; no other hurt

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is understood in the spiritual sense, because in the spiritual world all hurt is thence, namely, from evils and falses.

5832. And ye will cause my gray hair to go down in evil to the grave "that it signifies that spiritual good would perish, and so the internal of the church, appears from the representation of Israel, as being spiritual good, n. 5807, 5812, 5813, 5817, 5819, 5825, and as being the internal of the spiritual church, n. 4286: and from the signification of gray hair, as being the ultimate of the church: and from the signification of going down in evil to the grave, as being to perish, n. 4785; to go down in good to the grave is to rise again, and to be regenerated, n. 2916, 2917, 5551, wherefore to go down in evil to the grave, is the opposite, thus to perish. In regard to this, that the internal of the church would perish, if the truth which is represented by Benjamin should perish, the case is this: good must have its truths that it may be good, and truths must have their good that they may be truths: good without truths is not good, neither are truths truths without good: they form together a marriage, which is called the heavenly marriage; wherefore if one depart, the other perishes, and one may depart from the other by being rent in pieces by evils and falses.

5833. "And now as I shall come to thy servant my father" -that it signifies the good of the church corresponding to spiritual good which is of the internal church, appears from the representation of Judah, who says these things of himself, as being the good of the church, n. 5583, 5603, 5782: and from the representation of Israel, who is here his father, as denoting spiritual good, n, 5807, 5812, 5813, 5817, 5819, 5825. The good of the church, which Judah represents, is the good of the external church; but spiritual good, which Israel represents, is the good of the internal church, n. 4286; for every church of the Lord is internal and external; and those things which are of the external church, correspond to those which are of the internal church; so likewise the good of the church, which is Judah, corresponds to spiritual good, which is Israel.

5334. "And the boy he is not with us"-that it signifies if new truth be not together, appears from the representation of Benjamin, who is here the boy, as being new truth, n. 5804, 5806, 5822.

5835. "And his soul is bound in his soul"-that it signifies since the conjunction is close, appears from the signification of soul, as being life; thus the soul of the one bound in the soul of

the other denotes the life of the one in the life of the other, consequently it denotes close conjunction, namely, of the spiritual good, which is Israel, and of the truth from that good, which is Benjamin. In regard to this, that there is as close a conjunction between good and its truth, as between two souls, one of which is bound in the other, the case is this. The mind of man, which is the man himself, and where the man's life is, has two faculties, one which is allotted for the truths that are of faith, and another which is allotted for the good which is of charity: the faculty which is allotted for the truths that are of faith, is called the understanding, and the faculty which is allotted for the good that is of charity, is called the will; that man may be man, these two faculties must make one. But that these two faculties at this day are altogether disjoined, may be manifest from this, that man can understand that truth is, and that still he cannot will it for he can understand that all things contained in the decalogue are true, also in some measure that all things contained in the doctrinals from the Word are true, yea, he can likewise intellectually confirm those truths, and even preach them, but he wills otherwise, and from willing acts otherwise: yet hence it is manifest, that those two faculties with man are disjoined. But that they ought not to be disjoined, may be known from this, that to understand truth would elevate man towards heaven, and to will evil would draw him down towards hell, and thus he would hang between the two; yet still his will [velle], in which his veriest life itself consists, would carry him downwards, thus inevitably into hell. Lest therefore this take place, those two faculties ought to be conjoined, which is done by regeneration from the Lord, and this by the implantation of the truth which is of faith in the good which is of charity: for thus, by the truth which is of faith, man is gifted with a new understanding, and by the good which is of charity is gifted with a new will; hence the two faculties, which constitute one mind.

5836. "And it shall come to pass, when he shall see that the boy is not, and he will die "—that it signifies that spiritual good would perish, namely, if the truth, which is Benjamin, should depart, appears from the representation of Israel, as being spiritual good, of which heretofore; and from the signification of dying, as being to cease to be such, see n. 494, thus to perish. That good would perish, if its truth should depart, may be seen above, n. 5830, 5832.

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5837. "And thy servants shall cause the gray hair of thy servant our father to go down in sorrow to the grave "—that it signifies that all will be over with the church, appears from what was explained above, n. 5832, where like words occur. That Israel, who is the father, here denotes the church, is because spiritual good, which he represents, makes the church with man, insomuch that whether we speak of spiritual good, or of the church, it is the same thing, for they cannot be separated; hence it is, that in the Word, especially the prophetical, Israel denotes the spiritual church.

5838. Verses 32, 33, 34. Because thy servant was surety for the boy from with my father, saying, if I shall not bring him back to thee, and I shall sin to my father all days. And now let thy servant I pray remain in the place of the boy a servant to my lord, and let the boy go up with his brethren. Because how shall I go up to my father, and the boy he is not with me, peradventure I shall see the evil which shall find my father. Because thy servant was surety for the boy from with my father, saying, signifies adjunction to himself: if I shall not bring him back to thee, signifies unless it be conjoined to spiritual good: and I shall sin to my father all days, signifies aversion, and thus that there would be no good of the church: and now let thy servant I pray remain in the place of the boy a servant to my lord, signifies submission: and let the boy go up with his brethren, signifies that interior truth may be conjoined to spiritual good because how shall I go up to my father, and the boy he is not with me, signifies that spiritual good from the natural will be without interior truth: peradventure I shall see the evil which shall find my father, signifies apperception that it will perish.

5839. "Because thy servant was surety for the boy from with my father, saying "-that it signifies adjunction, appears from the signification of being surety, as denoting to adjoin to himself, as above, n. 5609: for the truth, which Benjamin represents, in the mean while when it is not so present with spiritual good, which is the father, may be present with the good of the external church, which Judah represents for this latter good and spiritual good act as one by correspondence.

5840. "If I shall not bring him back to thee"-that it signifies unless it be conjoined with spiritual good, appears from the signification of bringing back, as being again to conjoin; and from the representation of Israel, as being spiritual good, of which often above.

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