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

432쪽

412 GENESIS. CHAP. xviii

or id illo principio , an a natural principio , and that theso

ars distinet rom eaeli ther, concerning Whicli se n. 1889, 1910 and that the must e made conformabio in ordo thattho may mahe ne and that thias rationa good may maho nowith natura good, and that without suci, conformatio an consequent conjunction, there an e n Divine perception in as-muel, a the subject ore reate of is concorning tho Lord 'sDivine perception therei re, in an internat sense, by these ordsis signissed tho conformation an conjunctio both of rationaland natura good.

fid that thusa proparod himself to receive and he wa Standiti bosor them unde a tree, Signise perception then ce-tree, as above, i perception and the di eat, signifes communication hereby.

433쪽

distinet, that ono a dis agi eo illi an Oilier vig. the rational principio , hi et is callei tho rationa mari may isagi eo iththe natu in principio, hi elicis the natura manci ea, that horationa mari a se and percoive evit hieli is in the naturalman, and is it be a genuine rational principi e , may corruet huievit, se n. 1904 ei ore these tW principies are Oinod Ogether,man cannot be nn entire an nor in the tranquilli ty of eaee, in asinuch asino gliis illi homilior so the anguis ho ars attendant ii man, ut his rational principio , ut the ovilspiriis, ho are illi hina, ut his naturat, and liene comos combat is in uel eas the rational principi conquer8, thematura is subdued, and thus an sinistud illi conseioneo; ut filio natura conquer8, then e can oceive noth in os conscience :is tho rationa conquers, then his natural princi sile beeomes asis it also a rational; ut i tho natura conquHi S then the rationat secomos acii it was natural fui ther, ii tho rationa prin-O,le conquerS, thera the anget appi Oachioaredit man and insinuato into hi in chari ty, whicli is the e lostiat principio , derivo lb angel froin the Lord, and in his case the evi spirit remox othumsolve to a distaneo; ut is the natural principio conquerἡ,

then the anget remove themselves further Ost', that is, more t)ward his in tori Ors, whils thoivit spirit approauli Deare to varus the rationa principio, and continuali assauit it, and crowd pth low0 paris inferiora, thureos illi allaind of hutred re-vongo docuit, and the like I the rationa principio conquers, then an comes into tranquillit Os eaee, and in another iso in to tho poste of heavena ut ii the natura principi conquer 8, thon, ut in his life in the worid, e appeni' ascis he was in the tranquillit Ofieaco, ut in an ollior is he comes in to the rest-less nos uni tormenti holici liene may bo nown fiat is honatu rei many State a to his rational principio, and a to his naturat; hseret Ore thero is noth in else hieli an mali manbloss0d an happy, ut a consorinit of tho natura princi lite tolli rational, and a conjunctior of both, hieli is ni effected by charity, and charit is otii si oui tho Loi d. 2l8έ. That butior is tho delestia of tho rationa principi e that milli soli spiritual principi thene derived, and that Foungi is the corresponditi natura principio, appear si omthe signification os ultor, and romuli significationis milli, andalso rom tho signification Osis Oun οὐ acto hat concern Sbutior, signisses in tho ord the colostia principio, and this tyreason O fainess, that ut is the colestia principie, a Sho via,n. 353 and that ii as einisat, is tho sessontia celestiat principie, as hown n. 886 that ulterius the samo signification, may appea si Om Isaiah Bohold a vii' in ear in nion, uti dAhalliat Hismamo Emanuel; ulter and honey shali II eat, thur He may known refuse evi and choose go id, ' vii. 1έ, 15; Peah in of the Lord, hocis Emanuel that by but ter is no signi sed

434쪽

of the herHan milli of the ook, illi ho fatis lambs, and of

spiritua principio hicli is of salth, an milh the spiritu a principio hieli is os love so in Moses, Me Washed his garinent in

435쪽

that heret, is signised tho colestial-natura principieri the celestiat natura prinoiple is the sum thingis natural Ood O good in the natura principio ; the natura principio Os man, a Woli ashis rational, has it good and iis truth, or in ali hing thor is a mari iuge i good an truth, as was hown above n. 217 3 thegood of tho natura principio is tho dolight hiel, is pereo ived si Om chari ty, o frona friendAhip hiuli is rounded in chari ty, frona hiel delight thure exist a plea surabie principi molt λ , O PleaSure, hieli is properi of the ody tho truth of thonatura principio is sui sentis truth, hieli favors that doli glit; heri cecit ma apponi 'hat is meant by the colestial-natura principi Q.

thias e preparod himself to receive ma apl)ear si Om the Signification Ofisi ving osor thom in an internat ense, hen the subjeet reate. Os is concurra in tho proparation Os the rationalprincipierio receive perception rom the Divineri thus it marappear ithout fui ther explication. 2186. Anthe wa uetan inny more the ni q/nder a tree-that heret, is signi sed perception honeo, sollows rom tho signiscation of ree, as denotin perception, Oneerning hicli See n. 103, 2163. It was alii abo vo verso A that the three men hi eam to Abraham a down undor aureo, hereby was igni sed

that tho Divino principio approauhed to the perception Os that state in hieli ho Lord thun was ut 0ro it is suid that Abraham Stood under a reo, herob is signissed that the Lorduppi Oaehu to Divine percoption ustor that He had preparea Himself thus is donotod reciprocalit everyone a See

436쪽

that it is no without reason that montion is ad of tho thres me anilis Abraham standing unde a tree conSequently it is orth sal se of thos arcana hici lio concealed in that circumstance 2187. nos ley id ea that these ord Signis communication heroby may appear rom the Significationi eating as denotin communicati in and conjunction, hicli is lain also fro in tho ord Aaron's at in of tho sanctissed hings of thogaerifices, in the oly laee, together illi hi sons the Levites, and the eoplo also, signi sed nothin et Se ut Omniunication,

in the explication of the passage in Levit. l. 9, 10 sor it was colestia an spiritual ood whieli a signifi0d by the sanetlfiod thing that tho did eat, consequently the appropriation thereos;

438쪽

i boano vn hat is ilio natur os the stat of the rationa principi in generat, as O good, and a to truth also in the Lord scaso, as O the Divino principio , animas to tho human in hieli He thon a the primary priniuriium of the rationa principiois truth, ns as Suid ab ove n. 2072 eonsequontly the affectionos truth to tho intent that an may be reformed, and therebyrogonorate J, hieli is essected by nowledgos and solentis es, whiel ar os truth, and whieli aro continuallo implanted in good, that is in chari ty that thus an a reeoive the lis o chari ty, it is on his aedount that tho affection Os truth illi man pre- dominatos in his rational principio sor illi ruspeet to tho liso of hari ty, hieli is the sessentia celestia liso the eas is his, iliat with thos Who are res orna ei and regeneratoit, it is in continua birth, and growth, and receivingis increasse, and this by means O trullis, heroi ore the more truth i insinunted somueli ho mor the lis of charitycis persected eonSequenee, the state V elarit in an imaeo diny to the quality and quantityos tru h. Hone it ny in Omo meaSure appenr ho the cnSeis illi ho rationa prinei ple os man Novertheless lis is notin truth, ut in good trulli sint a recipient of liso that is, os good cit is, ascit ore, th eloth in and vestinent of good thorosore also truth in the ori ure calle elothos, and uiso garmenis; ut heia good constituto the rationa principio, then truth disappears, and oeomes ascis it a good, tu hich

This thon is halcis meant by rationa truth at that time notappearing beeau8 it Was in rationa good, hieli as signis edby their sayin to Abraham, hero is Sarai, thy i sol ut

wheroas the Lorii' rationa good was a that timo Divine, uehus cannot be illi an anget, therei ore it anno b describsedothei Wis than by a omparison, and thus by illustration derivod rom somowhat simitur, hieli is no the Same.

439쪽

with man, there are containod thinos S innumerable noto sui .pas ali 0lios sor horo in are ali hings apportuita in to sutili the fame is triae concorning the oly rinei plo Os his ors lii puthis apl)0ars to tho anget a in clear ab , accordii gno iis quali ty, although man knows nothinibu that insonorat hesis in suo ne di, a certain hol principie notWith stan ling, in his his olyprinoi ple there are myriad iapon myriadsis his thoughis res poet- in tho good hings and trullis of faith. ut concorning the hol principi of w0rship What iis natur and qualit in generalis, more ill se salai, by tho Divino Morcy of tho Lord, in

another Pin Q.

pear froin the signification of saying, in an historica Sense, as denotinit pereeive, Oneerning hicli se n. 1898, 1919, 2080.

consideration thatuelio vali' eo ming to Abraham represente i Divine perception for tho reception of whicli the Lord pro liui sed Himself, consequently it sepresentei conjuncti Oti, a Wa Shownabove thus by hut is horo suid se In roturn in I, ill returnio thoe,' the lilio is signi sed vig. the conjunctionis the Divino

and likowis Isaae, signis that hieli apporta in to the Lord si attonat princi plo that son is truth may be Seen n. 89 49l, 533, 1 147 that Sarali is rationa truth may be Seeu n. 217 3 and that Isaac is tho Divino rational principio , n. 1893, 2066, 2083 Tho human principio with very an commente iu

440쪽

mendes in the in mos of the rationa principio, and tho ordinad ali ho human principio apportaining tomim Divino, Hoconsequenti si si ad tho rationa principio itsoli Divino romit inmost; hieli, hon ad Divine is represente and Sipnised a Mas alii, by ISane. 2195. An Sara re hem in at the oor of the en thathoi 0bycis signis sed trulli rationalis that timo non to tho olyprincipie appears rom the representationi Sarali, a denotingtruth rationat, se n. 2173, 219 and also froni the signifieationio tent, a denoting What is oly sese n. 14, 1102, 1566, 2145 and thus rom the signiscatior of the oor of the tent, a denotin the en trane to hat is oly consequently ear O Whatis oly consterning hich e above n. 2145 sene then it ap-p0ars that sueti is the significatior of the wOriis e re s. 2196. A=id treas besinthim that these ord signit ne rto the good in hiel the rationa prinei ple then as, an se arate frOm it, in proportion a any thingis the human principio Wa therein appears rom his consideration that it is sal olthe oor, hero Sarah was that it a belli nil him to se bo hin him, signisses no to ocioinei together, ut at his aest What is Separate from an ono, his is repressente by a Lirido rejection ascit sero to the bach, as may appea plaint si Omrepresentative in anotho lis e concerning hicli se What is Sald rom Xporteneo n. 1393, 1875 this then is expressed by this circumstaneo that the oor, hero Sarai, was, was ehin him. illi respeet to rationa truth meret human whiel, thenappertain et to the Lord, oin separated rommim, he he