10040. As the flesh of the bullock with its skin and dung was to be burnt with fire without the camp, it can be seen that by its “flesh” was not signified the good of love, but the evil of love, according to what was said of its flesh above (n. 10035), and of the camp just above (n. 10038). But that the eating of the flesh of the sacrifice was allowed, as can be seen from the passages which follow, was because that nation, while in worship, was in the external without the internal (see the places cited in n. 9320, 9380); and the external without the internal is not at all holy, because then there is only gesture of the body and speech of the mouth, and the heart and soul are absent. Nevertheless the external without the internal was called holy, because it represented holy internal things. Holy internal things are all things that belong to love and faith from the Lord to the Lord. As that nation was of this character, they were not allowed to eat blood and fat, because by “blood” was signified the Divine truth which is of faith, and by “fat” the Divine good which is of love, both from the Lord (see above, n. 10033); but they were allowed to eat the flesh of the sacrifice, because it signified what is man’s own (n. 10035), and the own of that nation was to worship external things as holy, and to make no account whatever of internal things; which worship, except as a representative that was holy, was idolatrous (n. 4281, 4311). Moreover, representatively “flesh” is nothing else, seeing that its blood represented Divine truth and its fat Divine good (n. 10033), for in this case the flesh represented something without life and soul, which is called dead, as is the external without the internal, according to these words in Moses:

Thou shalt not eat the blood, for the blood is the soul; thou shalt not eat the soul with the flesh (Deuteronomy 12:23).

[2] Worship is nearly similar with the Gentile people of the Catholic religion, as it is called, namely, external without internal; for it is not granted to the common people to know the internal things of the Word, seeing that they are not allowed to read the Word. For this reason also it has of the Lord’s Divine Providence come to pass that in the Holy Supper the bread is given, which is “the flesh;” and not the wine, which is “the blood;” and yet the blood is what gives life to the flesh, as the wine does to the bread. For as bread without wine does not give nourishment to the body, so neither does the good of love, which is signified by “bread” and by “flesh,” without the truth of faith, which is signified by “wine” and by “blood,” give nourishment to the soul. By the Divine Providence of the Lord it has also come to pass that the priest should drink up the wine, because by this is signified the nourishment of the soul by Divine truth without the good of love, which is a holy external without a holy internal. That this has come to pass by the Divine Providence of the Lord they do not know, because they idolatrously adore external things, and thus do not apprehend internal ones; and therefore if they had acted differently they would have profaned holy things just like the Jews. By drinking wine alone, is also signified alone to know Divine truth, and not the common people, except insofar and in such a way as the priests wish, as also is the case there. (That in the Holy Supper the flesh and the bread denote the Divine good of the Lord’s Divine love toward the human race, and the reciprocal love of man to the Lord; and that the blood and the wine denote the Divine truth that proceeds from the Lord’s Divine good, thus the truth of faith from the Lord to the Lord, see n. 3464, 3813, 4211, 4217, 4735, 4976, 6135, 6377, 6789, 7850, 9127) As regards the flesh of the sacrifices, when it was to be brought forth out of the camp, and burned with fire, see Leviticus 4:11-12, 21; and when and by whom it was to be eaten, Leviticus 6:19 end; 7:6, 15-19 19:5-6; Deuteronomy 12:7, 17-18, 27; 26:6-7.

5215. And parched with the east wind. That this signifies full of cupidities, is evident from the signification of “parched with the east wind,” as being to be consumed by the fire of cupidities. For the “east wind” and the “east,” in the genuine sense, are love to the Lord and love toward the neighbor (see n. 101, 1250, 3249, 3708, 3762); hence in the opposite sense they are love of self and love of the world, consequently evil desires and cupidities; for these belong to the loves referred to. “Fire” is predicated of these things for the reason spoken of above (see n. 5071), and consequently “to be parched” is predicated of them.

[2] For there are two sources of heat, as also of light; one source of heat is the sun of the world, and the other source is the sun of heaven, which is the Lord. It is known that the sun of the world pours forth heat into its world, and into all the things therein; but that the sun of heaven pours heat into the whole heaven is not so well known. And yet this may be known, if anyone will reflect upon the heat that is within man, and that has nothing in common with the heat of this world, that is, the heat called vital heat. From this it might be known that this heat is of a different nature from that of the heat of this world; and this true heat is living, while that of this world is not living; and that because spiritual heat is living, it kindles man’s interiors, of his will and understanding, and gives him to desire and to love and also to be affected. For this reason also desires, loves, and affections are spiritual heat, and are so called. That they are heat is very manifest, for heat is exhaled on all sides from living bodies, even in the greatest cold; and also when the desires and affections, that is, the loves, grow warmer, the body also grows warm in the same degree. This is the heat that is meant in the Word by “burning,” “fire,” and “flame”; and in the genuine sense it is heavenly and spiritual love, but in the opposite sense bodily and earthly love. From this it is evident that here by being “parched with the east wind” is signified being consumed by the fire of cupidities, and when predicated of memory-knowledges, which are the “thin ears” of corn, there is signified that they are full of cupidities.

[3] That by the “east wind” is signified what is of cupidites and the derivative phantasies is evident from the passages in the Word where it is mentioned, as in David:

He made the east wind to go forth in the heavens, and by His power He brought forth the south wind, and He made it rain down flesh upon them as dust, and winged fowl as the sand of the sea (Psalms 78:26-27).

That by the “flesh” which that wind brought are signified evil desires, and by the “winged fowl” the derivative phantasies, is plain in Moses (Numbers 11:31-35), where it is said that the name of the place in which the people were smitten with a plague because of their eating flesh was called “The graves of lust, because there they buried the people that lusted.”

[4] In Ezekiel:

Behold the vine that has been planted, shall it prosper? Shall it not utterly wither, when the east wind toucheth it? Upon the beds of its shoots it shall wither (Ezekiel 17:10).

The vine was plucked up in anger, it hath been cast forth to the earth, and the east wind hath withered its fruit; all the rods of its strength have been plucked off and withered; the fire hath devoured everyone, for fire hath gone forth from a rod of its branches, it hath devoured its fruit, so that there is not in it a rod of strength, a scepter for ruling (Ezekiel 19:12, 14); where the “east wind” denotes what belongs to cupidities.

In Isaiah:

He meditated upon His rough wind, in the day of the east wind (Isaiah 27:8).

[5] In Hosea:

The east wind shall come, the wind of Jehovah coming up from the wilderness; and its spring shall become dry, and its fountain shall be dried up; it shall make a prey of the treasure of all vessels of desire (Hos. 13:15); where also the “east wind” denotes what belongs to cupidities. Likewise in Jeremiah:

As the east wind I will scatter them before the enemy (Jeremiah 18:17).

[6] In David:

With the east wind thou wilt break the ships of Tarshish (Psalms 48:7).

In Isaiah:

Thou hast forsaken Thy people, the house of Jacob, because they are filled with the east wind, and the soothsayers are Philistines (Isaiah 2:6).

In Hosea:

Ephraim feedeth on wind, and followeth after the east wind; every day he multiplieth a lie and a wasting (Hos. 12:1);

“wind” here denotes phantasies, and the “east wind,” cupidities. Similar also is the meaning in the internal sense of the “east wind” by which locusts were produced, and by which they were driven into the sea (Exodus 10:13, 19); and also by which the waters of the sea Suph were divided (Exodus 14:21).