3203. And she alighted from off the camel. That this signifies the separation thereof from the memory-knowledges in the natural man at the perception of rational good, is evident from the signification of “alighting,” as being to be separated; and from the signification of “camels,” as being the memory-knowledges in the natural man (see n. 3048, 3071). That it was at the perception of the rational good which is represented by Isaac, is evident.

[2] What it is to be separated from the natural man, was stated and shown above (n. 3161, 3175, 3182, 3188, 3190), namely, that the affection of truth is separated therefrom when it is no longer a matter of memory-knowledge, but becomes of the life; for when it becomes of the life, by habit the man becomes imbued with it like his disposition or nature; and when he is thus imbued with it, it then flows forth into act as it were spontaneously, and this without his thinking about it from any memory-knowledge; nay, when it becomes of the life it can then exercise command over the memory-knowledges, and draw from them innumerable things which confirm. Such is the case with all truth; in the first age it is a matter of memory-knowledge, but as the man advances in age it becomes of the life. The case herein is like that of children when they are learning to walk, to speak, to think, also to see from the understanding, and to conclude from the judgment; which things, when by habit they have become voluntary, and thus spontaneous, vanish from among matters of memory-knowledge, and flow forth of their own accord.

[3] So also is it with those things which are of the knowledges of spiritual good and truth with men who from the Lord are being regenerated or born again; in the beginning such men are not unlike children, and at first spiritual truths are to them mere memory-knowledges; for doctrinal things, when being learned and inserted in the memory, are nothing else; but these are successively called forth thence by the Lord, and are implanted in the life, that is, in good; for good is life. When this has been effected there takes place as it were a turning round, namely, that the man begins to act from good, that is, from life, and no longer as before from memory-knowledge. Thus he who is being born anew is in this respect like a child (although the things imbibed are of the spiritual life); until he no longer acts from what is doctrinal, or truth; but from charity, or good; and when this is the case, he then for the first time is in a blessed state, and is in wisdom.

[4] All this shows what it is to be separated from the memory-knowledges in the natural man, which is signified by Rebekah’s alighting from off the camel; and this before she knew that it was Isaac; in which circumstances, as everyone can see, some arcana are involved.

3182. They sent away Rebekah their sister. That this signifies separation from the affection of Divine truth, is evident from the signification of “sending,” as denoting to be separated; and from the representation of Rebekah the sister, as being the affection of Divine truth (see n. 3077, 3179; that “sister” is truth may be seen above, n. 1495, 2508, 2524, 2556, 3160). How the case herein is, may be seen from what has been said and shown above in this chapter; but to make the matter plainer, a few words more shall be said. When the truth which is to be initiated and conjoined with good is elevated out of the natural, it is separated from what is therein; and this separation is what is signified by their sending away Rebekah their sister. Truth is separated when the man no longer from truth regards good, but from good truth; or what is the same, when he no longer from doctrine regards life, but from life doctrine. For example: doctrine teaches the truth that no one is to be held in hatred; for whoever holds another in hatred, kills him every moment. In early life a man scarcely admits the truth of this, but as he advances in age and is being reformed, he accounts this as one of the doctrinal things according to which he ought to live. At last he lives according to it; and then he no longer thinks from the doctrine, but acts from the life. When this is the case, this truth of doctrine is elevated out of the natural, and indeed is separated from the natural and implanted in good in the rational; and this being effected he no longer suffers the natural man by any of its sophistry to call it in doubt; nay, he does not suffer the natural man to reason against it.