9671. Of blue, and crimson, and scarlet double-dyed, and fine twined linen. That this signifies the goods of love and of faith conjoined there, is evident from the signification of “blue” [hyacinthinum] as being the celestial love of truth (see n. 9466); from the signification of “crimson,” as being the celestial love of good (n. 9467); from the signification of “scarlet double-dyed,” as being spiritual good (n. 4922, 9468); and from the signification of “fine twined linen,” as being truth from a celestial origin (n. 9469). From this it is plain that by these four are signified the goods of love and of faith conjoined in the uniting medium. The case herein is this. Those in heaven who bear relation to the uniting medium represented by the veil, have the goods of love and the goods of faith conjoined together in themselves; for through the goods of love they are conjoined with the celestial who are in the inmost heaven, and through the goods of faith with the spiritual who are in the middle heaven; for the good of love to the Lord is called “celestial good;” and the good of faith in Him is called “spiritual good.”

[2] Those in heaven who bear relation to the uniting medium are called “celestial spiritual” and “spiritual celestial;” the former are represented in the Word by Joseph, and the latter by Benjamin. (That in the representative sense “Joseph” denotes the celestial spiritual, see n. 4286, 4592, 4963, 5249, 5307, 5331, 5332, 5417, 5869, 5877, 6224, 6526; and that “Benjamin” denotes the spiritual celestial, n. 3969, 4592; and thus that “Joseph” denotes the internal uniting medium, and “Benjamin” the external uniting medium, n. 4585, 4592, 4594, 5411, 5413, 5443, 5639, 5686, 5688, 5689, 5822. What the celestial spiritual is, and what the spiritual celestial, see n. 1577, 1824, 2184, 4585, 4592, 4594.)

[3] From the opposites also, which are in the hells, it is known of what nature is the distinction between the celestial and the spiritual in the heavens. Those in the hells who are opposite to the celestial are called “genii;” and those in the hells who are opposite to the spiritual are called “spirits.” The genii, who are opposite to the celestial, are at the back; but the spirits, who are opposite to the spiritual, are in front; and the intermediate ones are at the sides. The genii, being opposite to the celestial, are in more interior evil than the spirits. (Concerning both of these from experience, see n. 5977, 8593, 8622, 8625.) The hell of the genii is quite separate from that of the spirits, insomuch that they who are in the one cannot pass into the other; for there are intermediate ones there who conjoin them, who are opposite to the intermediate ones in the heavens.

5822. If our youngest brother be with us, then will we go down. That this signifies unless there be with them a conjoining intermediate, is evident from the representation of Benjamin, who here is the “youngest brother,” as being a conjoining intermediate (see n. 5411, 5413, 5443, 5639, 5668). In regard to this, that Benjamin represents the intermediate between the celestial of the spiritual, or internal good, which is “Joseph,” and truths in the natural, which are the “ten sons of Jacob,” and also that he represents new truth (as in n. 5804, 5806, 5809), the case is this. An intermediate in order to be an intermediate must derive something from each, namely from the internal and from the external; otherwise it is not a conjoining intermediate. The intermediate which Benjamin represents derives from the external or natural that it is new truth there; for the new truth which he represents is in the natural, because it is from the spiritual good from the natural, which his father represents as Israel (n. 5686, 5689); but the intermediate derives this by influx from the internal which is represented by Joseph. Thus it derives something from each. This is the reason why Benjamin represents a conjoining intermediate, and also new truth-new truth when with his father, a conjoining intermediate when with Joseph. This is a secret which cannot be more clearly set forth; and it cannot be understood except by those who are in the thought that there is with man an internal and an external distinct from each other; and who are also in the affection of knowing truths. These are enlightened in respect to the intellectual part by the light of heaven, so that they see what others do not see, thus also this secret.