10107. And the bread that is in the basket. That this signifies the appropriation of celestial good from the Lord, is evident from the signification of “eating,” here bread, as being appropriation (as just above, n. 10106); from the signification of “bread,” as being the good of love and charity (n. 2165, 2177, 3464, 3478, 3735, 3813, 4217, 4735, 4976, 5915, 6118, 9323, 9545); and from the signification of a “basket,” as being the external sensuous (n. 9996). From this it is plain that by “eating the bread that was in the basket” is signified the appropriation of good from the Lord in externals. The breads which were in the basket were unleavened breads, unleavened cakes, and unleavened wafers, and by these are signified goods purified, both internal and external (n. 9992-9994). When therefore “bread in the basket” is spoken of, there are signified all these goods in the external sensuous, and the external sensuous is the ultimate of man’s life, containing all the interior things together in itself. (That the external sensuous is the ultimate of man’s life, see n. 5077, 5081, 5094, 5125, 5128, 5767, 6183, 6311, 6313, 6318, 6564, 7645, 9212, 9216, 9730, 9996; and that, being the ultimate, it contains all the interior things, see n. 6451, 6465, 9216, 9828, 9836, 10044)

9996. And thou shalt put them upon one basket. That this signifies the sensuous in which these things are, is evident from the signification of a “basket,” as being the sensuous. That a “basket” denotes the sensuous is because the sensuous is the ultimate of man’s life, and in the ultimate are stored up all the interior things in order (see n. 9828, 9836); and by vessels of every kind in the Word are signified external things in which are interior ones (n. 3079). From this then it is that it is said that the bread, cakes, and wafers of unleavened things should be put into a basket, and should be brought in a basket. (That the sensuous in man is the ultimate of his life, see n. 9212, 9216.) But the case herein is as follows. There are two things with man which make his life-the understanding, and the will. The ultimate of the understanding is called sensuous knowledge, and the ultimate of the will is called sensuous delight. Sensuous knowledge, which is the ultimate of the understanding, is imbibed through two senses-hearing and sight; and sensuous delight, which is the ultimate of the will, is also imbibed through two senses-taste and touch. The ultimate of the perception of both is smell.

[2] The sensuous knowledge which is the ultimate of the understanding, is meant in the Word by a “bowl,” or a “cup,” for the wine which is therein, or the water, denotes the truths that belong to the understanding; but the sensuous delight which is the ultimate of the will, is meant in the Word by a “basket;” and as the ultimate is the containant of all the interior things, these interior things also are meant by these vessels; by a “bowl,” or a “cup,” the truths of the understanding, and in the opposite sense falsities; and by a “basket” the goods of the will, and in the opposite sense evils; for goods pertain to the will, and truths to the understanding. (That “bowls,” or “cups,” denote the truths of the understanding in the complex, see n. 5120, 9557; and that “baskets” denote the goods of the will in the complex, n. 5144.) Whether you say “the goods of the will,” or “celestial goods,” it is the same; and in like manner whether you say “the truths of the understanding,” or “spiritual truths.” That the things which were placed in the basket signify celestial goods, may be seen just above (n. 9992-9994); and as the sensuous is their ultimate, and thus the containant of all, it is said that all these things were to be “put into a basket.”