7679. And Jehovah brought an east wind upon the land. That this signifies the means of destruction, is evident from the signification of “an east wind,” as being a means of destruction. That an “east wind” has this signification is because it was dry and tempestuous, and consequently dried up the productions of that land, and by its force broke in pieces trees, and ships on the sea; from this, by it as a means is described the effect of Divine power. Moreover, by the “east” is signified the good of love and of charity, because in the supreme sense the Lord is signified (n. 101, 1250, 3708). And in its origin, being Divine, the good of love and of charity is most gentle, consequently it is so in its advance into heaven; but when it sinks down to the hells, it becomes harsh and severe, because it is turned into this by those who are there. Therefore the influx and presence of this Divine good there not only torments, but also devastates them. From all this also it is that by a “wind from the east,” or an “east wind” is signified a means of destruction.

[2] That by this “wind” is signified a means of destruction, is plain from the passages in the Word where it is mentioned, as in Jeremiah:

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

The vine that is planted shall not prosper: shall it not utterly wither when the east wind toucheth it? (Ezekiel 17:10).

That vine was plucked up in anger, she was cast down to the earth, and the east wind dried up her fruit (Ezekiel 19:12).

He is fierce among his brethren, an east wind shall come, the wind of Jehovah, coming up from the wilderness, and his spring shall become dry, and his fountain shall be dried up (Hos. 13:15).

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

They that despise ¹ thee have brought thee into many waters, the east wind hath broken thee in the heart of the seas (Ezekiel 27:26).

From these passages it is evident that an “east wind” signifies a means of destruction, because it was dry and tempestuous; whence also it signifies a means of devastation, as in Hosea:

Ephraim feedeth on wind, and followeth after the east wind; every day he multiplieth a lie and vastation (Hos. 12:1); where “Ephraim” denotes the intellectual of the church (n. 5354, 6222, 6238); “to feed on wind” is “to multiply a lie;” “and to pursue the east wind” is “to multiply vastation.” A state of vastation and temptation is also called “the day of the east wind” in Isaiah 27:7-8.

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3563. And said, The voice is Jacob’s voice, but the hands are the hands of Esau. That this signifies that in this case the intellectual part is of truth which is within, but that the will part is of good which is without, thus that they are of inverted order, is evident from the predication of “voice” as being of truth, and from the predication of “hand” as being of good (that “voice” is predicated of truth is evident from what was adduced in Part First,n. 219-220); and from its being said, “the voice is Jacob’s voice,” by whom is represented natural truth, as has been repeatedly shown above. And the reason why “hand” is predicated of good is that by “hand” is signified power and faculty (n. 878, 3541), which is derived from no other source than good, all the power and faculty of truth being therefrom, although it appears to be from truth; the same is evident also from its being said, “the hands are the hands of Esau,” by whom good is represented, as also has been shown above. That these things are of inverted order is evident from the fact that it is according to order for good which is of the will to be within, and for truth which is of the understanding to be without. However, as before said, these things are such that they cannot be so well set forth to the apprehension, because few are in any knowledge concerning such things; for even if they should be most clearly set forth, yet when knowledge is wanting they are not apprehended and yet it is necessary to state how the case is, because this is the subject here treated of.

[2] The good of the natural comes forth from no other source in man than interior good, that is, from the good of the rational; that the natural has good from no other source is evident; but the influx causes the good in the natural to be such as the natural is; and as this is the only source of the good of the natural, the truth of the natural is from the same source; for where good is, there is truth, both being necessary in order that there may be anything; but the influx causes the truth therein to be such as is that into which it flows. The influx takes place in this way: The good of the rational flows into the natural in two ways; through the shortest way, into the good itself of the natural, thus immediately; and through the good of the natural into the truth there; this good and this truth are what is represented by Esau and his hunting. The good of the rational also flows into the natural by a way less short, namely, through the truth of the rational, and by this influx forms something like good, but it is truth.

[3] It is according to order that the good of the rational should inflow into the good of the natural and at the same time into its truth, immediately; and also through the truth, of the rational into the good of the natural, thus mediately; and in like manner into the truth of the natural both immediately and mediately; and when this is the case, then the influx is according to order. Such influx exists with those who have been regenerated; but as before said there is another influx before they have been regenerated, namely, that the good of the rational does not flow immediately into the good of the natural, but mediately through the truth of the rational, and thus presents something like good in the natural, but which is not genuine good, and consequently not genuine truth; yet it is such that inmostly it really has good from the influx through the truth of the rational; but no further. Therefore also good comes forth there under another form, namely, outwardly like the good which is represented by Esau, but inwardly like the truth which is represented by Jacob; and as this is not according to order, it is said to be of inverted order; but yet in respect to the fact that man can be regenerated in no other way, it is according to order.

[4] I am aware that these things, even though clearly stated, and consequently possible of clear perception on the part of those who are in the knowledge of such things, are yet obscure to those who do not know what influx is; and still more so to those who do not know that the rational is distinct from the natural; and still more so to those who have not any distinct idea about good and truth. But what the quality of natural good is, and of natural truth, in the state previous to regeneration, can appear solely from the affections at that time. When man is affected with truth, not for the sake of ends of life, but for the sake of other ends, such as that he may become learned, and this from a certain affection of emulation, or from a certain affection of childish envy, and also from a certain affection of glory; then are the good of the natural and the truth of the natural in such an order as is here represented by Jacob, consequently relatively to each other they are in inverted order; that is, the will part which is of good is without, and the intellectual part which is of truth is within.

[5] But in the state after regeneration it is otherwise; for then man is not only affected with truth for the sake of ends of life, but still more is he affected with the good itself of life; and the former affections, namely those of emulation, of childish envy, and of glory, separate themselves, and this until it appears as if they were dissipated; for then the good which is of the will is within, and the truth which is of the understanding is without; yet still in such a manner that truth acts as a one with good, because from good. This order is genuine; and the former order tends to the forming of this order, inasmuch as the will part, which is then without, admits many things that are serviceable to regeneration, and is like a sponge that absorbs both clear and muddy waters; thus also it admits things that would otherwise be rejected, which yet serve as means, and also for forming ideas about goods and truths, and for other uses.