9061. 'He shall send him away free for the eye' means that it cannot serve the internal man any longer. This is clear from the meaning of 'sending away free' as releasing from service; and from the meaning of 'for the eye which he had destroyed in the slave' as because of the truth of faith that has been wiped out in the external or natural man. For 'the eye' means the understanding part of the mind and therefore the truth of faith, 9051, 9058; 'destroying' means wiping out, 9060; and 'male slave' means the external or natural man, 9058. The nature of all this cannot be known by anyone unless he knows about the nature of the internal man's relationship with the external man. The internal man cannot live a spiritual life unless the external man is in agreement, which being so a person cannot be regenerated unless the natural man also is regenerated. From this it follows that if the truth of faith in the natural or external man has been wiped out the latter cannot serve the internal man any longer.

[2] It is like the relationship between outward sight and inward sight. If outward sight has been impaired it can no longer serve inward sight; for if objects are distorted by outward sight, internal sight can gain only a distorted vision by means of it. Or it is like the situation with all other parts of the body that are controlled by the will, such as the arms, hands, fingers, and feet. If these are deformed, then the will can perform only clumsy actions by means of them. It is similar with the natural or external man's service to the internal man. If the factual truths in the external or natural man have been distorted or wiped out, the internal man cannot see the truth, and so cannot think about it and perceive it except in a distorted or false manner. From all this it is evident why the natural man must be regenerated if a person is to be regenerated. On these matters see also what has been shown previously in 3286, 3321, 3469, 3493, 3573, 3620, 3623, 3679, 4588, 4618, 4667, 5165, 5168, 5427, 5428, 5477, 6299, 6564, 8742-8747, 9043.

4667. 'Jacob dwelt in the land of his father's sojournings, in the land of Canaan' means the Lord's Divine Natural, which existed in accord with and beneath Divine Rational Good. This is clear from the meaning of 'dwelling' as living, dealt with in 1293, 3384, 3613, 4451; from the representation of 'Jacob' in the highest sense as the Lord's Divine Natural, dealt with in 3305, 3509, 3525, 3544, 3576, 3599, 3775, 4009, 4234, 4286, 4538, 4570; from the representation of Isaac, to whom 'father' refers here, as the Lord's Divine Rational as regards good, dealt with in 1893, 2066, 2630, 3012, 3194, 3210; and from the meaning of 'the land of Canaan' in the highest sense as the Lord's Divine Human, dealt with in 3038, 3705. From all this one may now see that 'Jacob dwelt in the land of his father's sojournings, in the land of Canaan' means the Lord's Divine Natural living together with, or in accord with and beneath, Divine Rational Good, within the Divine Human. The fact that the Lord's Natural now had everything Divine within it has been dealt with already at Chapter 35:22-26, see 4602-4610; and the fact that the Lord's Divine Natural was joined to His Divine Rational, at verses 27-29 of that same chapter, see 4611-4619. What is said now forms a conclusion, namely that the Divine Natural led a life in accord with and beneath Divine Rational Good.

[2] The phrase 'beneath Divine Rational Good' is used because the Natural lives beneath that Good. For the Rational is higher or more internal - or prior, to use the customary expression - whereas the Natural is lower or more external, and therefore posterior. Thus the Natural is subordinate to the Rational; indeed when they accord with each other the Natural is nothing else than the general outline of the Rational, for whatever the Natural possesses does not belong to it but to the Rational, the only difference between the two being like that between particular aspects and their general outline, or like that between individual details and the form in which those details are seen as a single whole. It is well known to the learned that the end in view constitutes the whole within the cause, and the cause the whole within the effect so that the cause is the outward form given to the end, and the effect the outward form given to the cause. Consequently the effect altogether ceases to exist if you take away the cause, and the cause altogether ceases to exist if you take away the end. Also, the cause comes beneath the end, and the effect beneath the cause. The relationship between the Natural and the Rational is similar to all this.