Arcana caelestia; the heavenly arcana contained in the Holy Scriptures, or Word of the Lord, unfolded, beginning with the book of Genesis: together with wonderful things seen in the world of spirits and in the heaven of angels

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ine, ' signifies that good cannot appear, unies What is discord

ration.

1580. Is no the whol land bosor theo. V That by these Word is signifie ali good appears rom tho signification os land in a good ense and here os the and Os Canaan a denotin the celestia principio, consequently What i good On- eerning hichisee bove n. 566 620, 36 662. The internalman here adii resses the externat, O tho Se things appertaining to the externat hieli di sagi 00 ascis usual illi man when heperceives an evi adhering to him si om hichi is ostro iis tobe Separa ted Whicli is the eas in temptations and spiritualeombates For it is et lino Nn to thos Who have been intemptations and combais that they perceive in theriisetve What things di sagree, rom is hichahe cannoti separa ted A long asthe combat continuos iu stili the destre separation. and

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1582. Is to the lost, I Wil g to the right is to the right

Ι illis to the est. -That these Woriis Signis Separation. appears rom the Signification os the right and the est Thoright and the est do no denoto any certain quarter, O certain place, ut ut impi What i relativel so Si tua ted os may appear rom his circumstance, that both the eu8 and the est both humor th and the solith may bo ei therin the right orinthu lost, uecordin to the direction in hiel a person tandS. The eas is simila in rogarii to places thus the laudis Canaan could o b suid o be noli right o on the est exceptrespective ly. Wheresoeve the Lord is, there is the centre auditione are determinod the right and the est Thus Whethorix bram by Whom the Lord is represented Went in his directiono that the representation Stili adhered olim anil also hacis in his verso callei land so that it a the fame hin Whether he was in the and os Canaan, o in an Other place OmParati vel a the place here the personis th highest dignit si is ut ubi is the ighest lacu, and hunc are determinei the places right and est To speali 0 go in to the rightis to thel est, a theres Ore a formis expressin option by hicli assignifiei separation.

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ternat, appear si O in the signiscationis istin up the yes, asden Otin to See, and in the interna sense, to perceive. In hepresent caserit denotes orae illumina lex; ecaus it is prodicate os Lot, O the X terna man ho, heri he perceive thenatur an qualit os the externa man in iis conjunction illithe internat, or lia it is in iis beau ty is illuminate Doni the internat an is then in the divine vision here reato os It caunoti doubted that he Lord When a child, a frequentlyas to the externa mari, in Such divine vision, Ocnus herulone Was loci in together the externa man with th internat. His externa man a his Human Essenee, ut his interna mari the Divin EsSenee. 1585. Andiue boliuid ali th plain os dordan. V That thege Word signis thos principio Os good nos and truth Whieli Neremith the externa muli appears rom tho significationis a plain, an si oui the significationis Iordan. The latu abo ut d Ordan, in the interna sense, Signis e the externa manis i hi principies O good nos and truth. The reason hy the lain OfJordan has his significatiou is uenus Jordan was the Oun

representative. Those hicli ere in tho mitis os the laud mi Whicli ere inmost, represented the ord' interna manci SMount Zion and Jerusalem, Mount Zion representin thing8celestiat, and Jerusalem things spiritual Those hicli ere at diStunce thetice, represented thing more remo te si om internat

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stii thos a the extremities, or hicli formed the oundaries, represented the externa man. The boundaries os Canaan ereheverat in generat, the tW rivor Euphrate, and Jordan, andalso the se ; liene Euphrates and Jordan represente thingseXternat. Here, heresOre the latum Jorda signi sed incit repreSenis, at thing appertaining to the externa man. ThecaSe is the Samo, hen the and of Canaan is predicate os the Lord 's kingdom in the heavens oris his hiarchis earth, ros an individua member of his hing domis cliui cli, Or, abStract-0dly os the colestia things os lovo. yc. Henc it is that almost ali the cities, ea, at the mouutains, hilis, ValleyS,ai VerS, and ther hings in the lanii os Canaan, ere repreSentatiVe. That the rivor Euphrates, a belli a boundary, repreSente4things sensual and 80ientiso, hici belon to the externa man, Was heWn bove n. 120. Tha Jordan, algo, and the lain os Jordan, have the Same signification, may appon froni the sol

Jordan denotes the thing appertaining to the Xterna man, Whieli is up and are desii Ous to have dominion ver the interna ascis the case illi reasonings, hieli are here called horsus, and the considen e thene derived Again, in the Same

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When the rationa principi is Spirituat, that is, si om a Spiritual ori rin. a With the ancient churuli conceruiu Whicli ii

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the externa sensual The rationat is interior the cientis is eXterior the Sensual S uterinost. The rationat is that by Whichthe interna mancis conjo inuit, illi the externa and accordiugio the natur and qualit os the rationat Such is the conjunction. By the externa sensual are here meant the Sight an hearing. Diat the rationa principio, in iiseis, is nothing unleS assection1lows into it, and mallescit activo, and ives it lise Henc itfollo Ws that neeordinito the nature and qualit of the assection, such is the rationa principie. When the ast ectioni goodnessssows into it then the nil section Os goodnes becomes, in therationa principio the assectionis truth ut the reverSe comesto passolion the assectionis vi flows ut it As, alSo, theseiuniis principi applies iiset to the rationat, uti is instrumenta tocit, it sol lows that assection stoWs into his likewise, audii vescit it Order uni arrangement. For nothin lives in the externa mari ut assection: the reason os hielicis, ecauSeth assectio os good nos descend si Oin the celestia principie, that is, rom celestia love, hicli vivi fies ut into hicli it stoW8,Sea even the assection Osivit, O lusis. For the good principio os love ro in the Lord continuali flows in an descend throughthe internalia tuto the externat: ut is man e principie iu

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goar, hen the rationa principi is a the arderi Osraelio vah. 1590 That by the wholo verse is signi sed that the X ternalman appea rei to the ori suci a it is in iis da ut Whon bolii sed illi the internal, mn appear rom the interna Sense, in Whiel th Lord a to the interna man is represented by Abram, and a to the externat by Lot. What is the beau tyos the X terna mali hen conjoine With the internat, annoti, described, beeaus Auch conjunction dous no exist With any man, ut illi tho Lord alon so sar ascit is essected illi manand anget, it is rom the Lord It ma indoed in o me mali degree, appen si O in the mage Os the Lord acto his externalman in the eavens: See n. 553 and 1530. The three heavensure imagus os the Lord 'S Xterna man, hos beaut cannotini ultra described by any thingia pabie os suggestinguo the apprehensionis any one an idea oscit natur aud quali ty. A Withth Lor at is insulto, si in heaven ut is indesiuit and the indesinit os h0aven is an imago os the infinite os the Loi d. 1591. Vers 11 An Lot hos for himself ad the lain of

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that it is union oliores ore to b Separatuit, a mari rom his brother, is di sunton. What distinites the X terna man romtho internat, is unknown to an the cause Os hiel ignoran eis mani folii. It is o in g, partly to his not kn0Wing or, is hob toti it to his no belle ving that there is an interna man unii, Partly to his notano Wing or, is he e tot it, o his notbello ving that elisiove and the lusis elongin loci are thothings hiel distini te as also the love os the orti and iis lusis ut hos notas inueh a soliolove. The rea Son hy mandoes no know, and is he e toti it, oes no bellove that there is an interna man is bucause e live in his corporea lanii Sensual principies, hicli anno possibi se What is os an interior naturo. Interior hings are capable Os seein What seXterior, ut exterior hings areiso capable os seein What is interior; as, in the eas Os vi Sion, the interna Sight an See What the X terna sight dous ut the externa Sight cannot atali se What the interna sight d008 or, lint i a Simila euSe, the intellectual and rationa principi can perceive the nature ani qualit os the sciuntisic ut the scientis principi cannot perceive the natur and qualit os the intellest tua uni rationat. A fur ther rea Sonoli man dous not know, and is he e tot dit, oes no bellove that there is an interna man is, beeauSeli do es no bellove that there is a spirit,hicli is separa ted romthe od a death, and careel that there is an interna lise Whieli is callud the oui sor hon the sensual and corporealman hiulis os separatin the spirit rom the ody, it occur tollim S a thin impossibio by 0ason f his mali in uil lis toreside in th body in hiel idua e confir ius himsel by this am0ngS Other considerations that brutus also live in the ody and et domo live uster deuth. his ignorunce and nereduli tyof the Sensual and corporea mali are a consequene Os his living meret in his sensual and corporea principies hich life considerei in iisseis is litile is thau the lis os brute animal S, Oui With his disserendo that an has a capacit os hinking, and os reasoning no tWithstandiu his aut os reflection Onthis distinguishin sacvlty This cause, howe ver i no that hich hi est operatus in distini ting the externa mau si Om the

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the in gilo in os God, Mati. XX. 26, 27, 28 Luke X. 46, 47, 4 . Hene it may appear, that hat principali dis in tho