4015. And peeled white peelings on them, laying bare the white that was upon the rods. That this signifies a disposition into order by the interior power of truth, is evident from the signification of “peeling” and of “peelings,” as being the removal of exterior things in order that interior ones may come to light, thus barings or strippings; from the signification of “white,” as being truth (see n. 3993, 4007); and from the signification of a “rod,” as being power (see n. 4013); here, interior power, because upon the rods under the bark. Disposition into order by the interior power of truth, is the power of the interior man acting into the exterior, or of the spiritual man into the natural; for all disposition into order of the good and truth in the natural man comes from the spiritual man (that is, through the spiritual man from the Lord), and in fact through the truth therein; for the Lord inflows into the good of the spiritual or interior man; and through the truth therein into the natural man; but not immediately through the good, until the man has been regenerated; and therefore all the disposition into order in the natural man is effected by the interior man. The natural, or natural man, cannot possibly be disposed into order (that is, be regenerated) in any other way. That this is done by the interior man is evident from the acknowledgment of truth, which unless it is made by the interior man is not acknowledgment; and also from conscience, which is the acknowledgment of truth by the interior man; and also from perception. As disposition into order is effected by the interior man by means of truth, power is predicated of truth, and also the “rod” by which power is signified; as well as the “hand,” by which also power is signified (n. 3091); as may be confirmed by very many passages in the Word. Not that there is power in truth from itself, but in good; and thus in truth from good; that is, in truth through good from the Lord. This shows to some extent what is meant by the disposition into order of the interior power of truth. In the supreme sense, in which the Lord is treated of, His own power is signified; for the Divine has its own power, because this is from no other.

3167. And to her mother. That this signifies for natural truth also (namely, that it thence has spiritual things, as is the case with natural good, concerning which see just above) is evident from the signification of “mother,” as being the church, which is called “mother” from truth (see n. 289, 2717). In order that it may be known how it is that natural good and natural truth have spiritual things from the fact that truth is initiated into good in the rational, this may be briefly explained. Every man has an internal and an external; his internal is called the internal man, and his external the external man; but what the internal man is, and what the external, is known to few. The internal man is the same as the spiritual man, and the external is the same as the natural man; the spiritual man is that which understands and is wise from those things which are of the light of heaven, but the natural man from those things which are of the light of the world (concerning which two lights see above, n. 3138). For in heaven there are nothing but spiritual things, whereas in the world there are nothing but natural things. Man has been so created that in him spiritual things and natural things, that is, his spiritual and natural man, should agree or make a one; but in this case the spiritual man ought to dispose all things in the natural, and the natural ought to obey, as a servant his lord.

[2] But by the fall the natural man began to exalt itself above the spiritual man, and thus inverted Divine order itself; hence the natural man separated itself from the spiritual, and no longer possessed any spiritual things, except such as could enter as through chinks, and confer the capacity of thinking and speaking. But in order that spiritual things might again flow into the natural man, this had to be regenerated by the Lord; that is, truth out of the natural man must be initiated and conjoined with good in the rational; and when this is effected, spiritual things come to the natural man, for then the light of heaven flows in and enlightens the things in the natural man, and causes them to receive light; the goods therein the heat of light, that is, love and charity; and the truth the rays of light, that is, faith; and in this way natural good and natural truth receive spiritual things. In this case natural good is all the delight and pleasure that come from having as an end the being of service to what is spiritual, thus to the neighbor, still more to the public weal, and still more to the Lord’s kingdom, and above all to the Lord; and natural truth is all the doctrine and memory-knowledge that has as an end to be wise, that is, the doing of these things.