39. Verse 20 And God said, Let the waters bring forth creeping things, living creatures; and let birds fly above the earth, upon the face ¹ of the expanse of the heavens.

After the great lights have been kindled and lodged in the internal man, from which the external man receives its light, a person starts to live for the first time. Till then he can hardly be said to have lived, for he had imagined that the good he had done he had done from himself, and the truth he had uttered he had spoken from himself. And since man functioning from himself is dead - there being nothing in him that is not evil and false - therefore whatever he brings forth from himself is not living. So true is this that of himself he is incapable of doing any good deed that is in itself good. The fact that man cannot begin to think about good or to will it, and so cannot do good, unless the Lord is the source, is clear to everyone from the doctrine of faith, for the Lord says in Matthew,

He who sows the good seed is the Son of Man. Matthew 13:37.

Nor can good come from anywhere else than the one fount itself of all good, as yet again He says,

Nobody is good but one, God. Luke 18:19.

[2] Nevertheless when the Lord is revitalizing a person, or regenerating him, He does allow him, to begin with, to imagine that good and truth originate in himself, for at that point a person cannot grasp anything else, or be led to believe and finally perceive, that all good and truth come from the Lord alone. As long as he held the former opinion his truths and goods were comparable to 'a tender plant', then 'a plant bearing seed', and after that 'a fruit tree', which are inanimate. But once he has been brought to life by love and faith and believes that the Lord is at work in every good deed he does and in every truth he utters, he is compared first to creeping things from the water and to birds which fly above the earth, and then to beasts, all of which are animate and are called 'living creatures'.

Бележки под линия:

5828. 'And I said, He has surely been torn to pieces' means a perception that it was destroyed by evils and falsities. This is clear from the meaning of 'saying' as perception, dealt with often; and from the meaning of 'being torn to pieces as being destroyed by evils and internal good represented by 'Joseph' was destroyed, 5805. 'Being torn to pieces' has this meaning because no other kind of tearing to pieces takes place in the spiritual world than that of good by evils and falsities. It is the same with death and anything having to do with death, by which is meant in the spiritual sense not natural death but spiritual death, which is damnation. No other kind of death occurs in the spiritual world. So too with 'a tearing to pieces'. This does not mean in the spiritual sense the kind of tearing to pieces that wild animals engage in, but the tearing to pieces of good by evils and falsities. Also, in the spiritual sense, 'wild animals that tear to pieces' means evil desires and derivative false ideas; and such ideas are also represented in the next life by wild animals.

[2] The good which constantly comes from the Lord to a person is destroyed by nothing other than evils and derivative falsities, and by falsities and consequent evils. For as soon as that constantly inflowing good, coming by way of the internal man, reaches the external or natural man it encounters evil and falsity, which - acting like wild animals - employ various methods to tear apart and annihilate that good. For that reason the inflow of good by way of the internal man is blocked and halted, and the interior mind through which the inflow comes is consequently closed. Only as much of what is spiritual is allowed through as will enable the natural man to reason and speak, though he does so in terms that are solely earthly, bodily, and worldly, either in opposition to what is good and true, or else in keeping with such but in a false or deceitful way.

[3] It is a universal law that an inflow adjusts itself to the outflow, and if the outflow is blocked, so is the inflow. Through the internal man there is an inflow of good and truth from the Lord, and through the external there should be an outflow, an outflow into life, that is, in the exercise of charity. As long as that outflow is taking place the inflow from heaven, that is, from the Lord by way of heaven, is continuous. If however no outflow takes place but something stands in the way in the external or natural man, namely evil and falsity which tear the inflowing good to pieces and annihilate it, it follows from the universal law mentioned above that the inflow adjusts itself to the outflow. All this being so, the inflow of good holds itself back and accordingly closes the internal through which the inflow comes; and that closing of it leads to stupidity in spiritual matters, which is so great that the person who is like this neither knows nor wishes to know anything at all about eternal life. At length he becomes so senseless that he raises falsity as an obstacle to truth, calling falsities truths and truths falsities, and raises evil as an obstacle to good, regarding evils as forms of good and forms of good as evils. In this way he tears good completely to pieces.

[4] The word 'torn' occurs in various places in the Word, the proper meaning of which is falsities that arise from evils, while that which is destroyed by evils is called 'a carcass'. When however the expression 'torn' is used by itself, both ideas are meant since the one includes the meaning carried by the other. It is different when the one is referred to together with the other, because in that case a distinction is being made. Since what had been torn meant in the spiritual sense what had been destroyed by falsities arising from evils, people were forbidden in the representative Church to eat anything torn. They would never have been forbidden to eat it if that spiritual evil had not been meant in heaven. Apart from this, what evil could have lain in eating flesh torn by a wild animal?

[5] Regarding their not eating anything torn the following is stated in Moses,

The fat of a carcass and the fat of that which has been torn may be put to any use, provided that you do not eat it at all. Leviticus 7:24.

In the same author,

He shall not eat a carcass or that which has been torn, to be defiled by it. I am Jehovah. Leviticus 12:8.

In the same author,

You shall be men who are sanctified to Me; therefore you shall not eat flesh torn in the field, you shall throw it to the dogs. Exodus 21:31.

In Ezekiel,

Ah Lord Jehovih! The prophet says, Behold, my soul has not been polluted, and from my youth even till now I have not eaten any carcass or that which has been torn, so that abominable flesh has not come into my mouth. Ezekiel 4:14.

From these quotations it is evident that it was an abomination to eat what had been torn, not because it had been torn but because a tearing to pieces of good by falsities arising from evils was meant, 'a carcass' on the other hand being the death of good caused by evils.

[6] A tearing to pieces of good by falsities and evils is also meant in the internal sense of the following places in David,

The wicked is like a lion, he desires to tear, and like a young lion who sits in hiding-places. Psalms 17:12.

Elsewhere,

They opened their mouth against me - a lion tearing and roaring. Psalms 22:13.

And in yet another place,

Lest like a lion they seize my soul, tearing it to pieces and there is none to deliver. Psalms 7:1.

'A lion' stands for those who lay waste the Church. Above, where Joseph was the subject - at the point where he was sold by his brothers, and his tunic, which had been dipped in blood, was sent to his father - his father too said at that time,

My son's tunic! An evil wild animal has devoured him; Joseph has been torn to pieces. Genesis 37:33.

'His having been torn to pieces' means being scattered by falsities arising from evils, see 4777.