9671. 'From violet and purple and twice-dyed scarlet and fine twined linen' means the forms of the good of love and faith that are joined together there. This is clear from the meaning of 'violet' as the celestial love of truth, dealt with in 9466; from the meaning of 'purple' as the celestial love of good, dealt with in 9467; from the meaning of 'twice-dyed scarlet' as spiritual good, dealt with in 4922, 9468; and from the meaning of 'fine twined linen' as truth from a celestial origin, dealt with in 9469. From all this it is evident that those four mean forms of the good of love and faith that are joined together within the uniting intermediary. The implications of this are that those in heaven who belong to the uniting intermediary represented by the veil have forms of the good of love and forms of the good of faith joined together within themselves. Through the forms of the good of love they are joined to celestial angels who are in the inmost heaven, and through the forms of the good of faith to the spiritual ones 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 belong to the uniting intermediary are called celestial-spiritual and spiritual-celestial, the former being represented in the Word by Joseph, the latter by Benjamin. For the meaning of Joseph in the representative sense as the celestial-spiritual, see 4286, 4592, 4963, 5249, 5307, 5331, 5332, 5417, 5869, 5877, 6224, 6526, and Benjamin as the spiritual-celestial, 3969, 4592. Joseph is accordingly the internal uniting intermediary and Benjamin the external uniting intermediary, 4585, 4592, 4594, 5411, 5413, 5443, 5639, 5686, 5688, 5689, 5822. What the celestial-spiritual and the spiritual-celestial are, see 1577, 1824, 2184, 4585, 4592, 4594.

[3] The difference between those in the heavens who are celestial and those who are spiritual may also be recognized from their opposites in the hells. Those in the hells who are the opposites of celestial angels are called genii, while those in them who are the contraries of spiritual angels are called spirits. The genii, the opposites of celestial angels, are at the back, whereas the spirits, the opposites of spiritual ones, are at the front; and those between genii and spirits are at the sides. Being the opposites of celestial angels the genii are steeped in evil more internal than that present with spirits. Regarding spirits and genii, see what has been said about them from experience in 5977, 8593, 8622, 8625. The hell of genii has been set completely apart from the hell of spirits, so completely that those in one cannot pass over into the other. For there are intermediate spirits there who link the two together; and these spirits are the opposites of the intermediate angels in the heavens.

1577. That 'let there not be strife, now, between me and you, [and between my herdsmen and your herdsmen]' means that there ought to be no disagreement between the two becomes clear from what has been stated already. This agreement, or unity, of the internal man and the external man contains more arcana than can ever be fully told. The internal man and the external man have never been united in anyone - for it never has been possible nor is it ever possible for them to be united - except in the Lord; and this is a further reason why He came into the world. With people who are regenerate the internal man and the external man appear as though they are united; but in fact they are the Lord's, for the things that are in agreement are the Lord's, whereas those that are not are man's.

[2] There are two sides to the internal man, namely the celestial and the spiritual, and these two form a single entity if the spiritual has its origin in the celestial. Or what amounts to the same, there are the two sides to the internal man known as good and truth. These two form a single entity if truth has its origin in good. Or what also amounts to the same, there are the two sides to the internal man, love and faith. These two form a single entity if faith has its origin in love. Or what yet again amounts to the same, there are the two sides to the internal man, will and understanding. These two form a single entity if the understanding has its origin in the will. The light from the sun can serve to make the point plainer still. If both warmth and light are present in light from the sun, as they are in spring-time, all things consequently start to grow and thrive. But if, as in winter, there is no warmth in the light from the sun all things at that time consequently fade and die.

[3] From this it is clear what constitutes the internal man. What constitutes the external man however is evident from the fact that with the external man everything is natural; for the external man is one and the same as the natural man. The internal man is said to be united to the external when the celestial-spiritual comprising the internal man flows into the natural comprising the external man and causes them to act as one. The natural as a consequence becomes celestial and spiritual as well, though it is a lower variety of celestial and spiritual. Or what amounts to the same, the external man as a consequence becomes celestial and spiritual as well, though it is a more exterior variety of celestial and spiritual man.

[4] The internal man and the external man are completely distinct and separate since celestial and spiritual things are what move the internal man but natural things the external man. But although they are distinct they are nevertheless united, that is to say, when the celestial-spiritual comprising the internal man flows into the natural comprising the external man and reorganizes it as its own. In none but the Lord has the Internal Man been united to the external Man. It has happened to nobody else except insofar as the Lord has united and does unite them. It is solely love and charity, that is, good, which effects union, and there can never be any love and charity, that is, any good, unless it comes from the Lord. Such is the union which these words of Abram are meant to convey - 'let there not be strife, now, between me and you, and between my herdsmen and your herdsmen, for we are men who are brothers'.

[5] The words 'between me and you, and between my herdsmen and your herdsmen' are used for the following reason: just as the internal man has two elements, namely the celestial and the spiritual which, as has been stated, form a single entity, so too does the external man. The celestial side of the external man is called natural good, the spiritual side natural truth. 'Let there not be strife between me and you' has regard to good - that is, let there be no conflict between good in the internal man and good in the external, while 'let there be no strife between my herdsmen and your herdsmen' has regard to truth - that is, let there be no conflict between truth in the internal man and truth in the external.