4337. THE INTERNAL SENSE

Where Jacob is referred to in previous chapters, the subject in the internal sense has been the acquisition of truth within the Natural, an acquisition which is made there so that such truth may be joined to good; for all truth exists for the sake of that end. In the internal sense 'Jacob' is that truth, and 'Esau' is the good to which it is joined. Before the two are joined together truth seems to occupy first place, but after they have been joined good in fact does so, see 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701, 3995.

This is also what is meant by Isaac's prophecy addressed to Esau,

By your sword you will live, and you will serve your brother; and it will be, when you have dominion over him, that you will break his yoke from your neck. Genesis 27:40.

That state foretold there is the actual subject now. And this is why in verses 5, 8, 13-14 of the present chapter Jacob calls Esau his lord and himself Esau's servant

[2] It should be recognized that 'Jacob' at this point represents the good of truth. But regarded in itself such good is simply truth, for as long as truth exists solely in the memory it is referred to as truth. But once it exists in the will and as a consequence in action it is called the good of truth, for the performance of truth is nothing else. Whatever proceeds from the will is called good since in essence the will consists in love and in affection flowing from love, and everything that is done from love and attendant affection is termed good. Nor is truth able to be joined to good which flows in by way of the internal man and is Divine in origin - which good is represented here by 'Esau' - until truth exists as truth in will and action, that is, as the good of truth. For good which flows in by way of the internal man and is Divine in origin flows into the will, and there meets the good of truth which has been introduced by way of the external man.

301. As regards the second arcanum, if they had been instructed in mysteries of faith they would have perished for ever, meant by the words 'Now by chance he will put out his hand and also take from the tree of life ¹ and eat, and live forever', the position is this: Once people have become reversed orders of life and are unwilling to rely on anything but self and the proprium as the source of their life and wisdom, they are given to reasoning as to whether any matter of faith which they hear about is so or not so. And because self, sensory evidence, and facts are the basis of their reasoning, they inevitably adopt a negative attitude. And when their attitude is negative they also speak blasphemy and practise profanation, and at length do not care whether or not they mingle together unholy things with holy. When man becomes such he stands so condemned in the next life that there is no hope of salvation for him, for the things that have been mingled through acts of profanation remain that way permanently. The moment some idea of what is holy enters in, so does the idea joined to it of what is unholy, and this makes it impossible for that person to live in any but a community of people who are condemned. Anything at all that has been joined to, and is present as, an idea within a person's thought is in the next life perceived very precisely even by spirits in the world of spirits, but more so by angelic spirits. It is perceived so precisely that from merely one idea they know his whole character. Getting rid of unholy things such as are joined on to those that are holy is not possible without hellish torment, which is so intense that if man knew about it he would beware of profanation as of hell itself.

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