10483. And Moses stood in the gate of the camp. That this signifies where the opening to hell is, is evident from the representation of Moses, as being the internal (of which above, n. 10468); from the signification of “in the gate,” as being where there is an opening (of which below); and from the signification of “the camp,” as being hell (n. 10458). The reason why Moses stood in the gate of the camp, and did not enter into the camp itself, was in order that it might be represented that what is internal cannot enter into hell; for by Moses was represented what is internal, and by the camp was represented hell. For all who are in hell are in things external separate from what is internal, because they are in the loves of self and of the world, and therefore what is internal cannot enter there, because it is not received, but is at once rejected by some who are there; with some it is suffocated and extinguished; and with others it is perverted. Whether you say “what is internal,” or “heaven,” it is the same, because heaven is in what is internal; it is in the internal of the Word, and in the internal of the church and of worship; consequently it is in the internal of the man who is in celestial and spiritual love; that is, in love to the Lord and in charity toward the neighbor.

[2] It shall be briefly told what is this opening of hell which is signified by “the gate of this camp.” Every hell is closed round about; but is opened above according to necessity and need. This opening is into the world of spirits, which world is midway between heaven and hell, for there the hells terminate upward, and the heavens downward (n. 5852). It is said that they are opened according to necessity and need, because every man has with him spirits from hell and angels from heaven. The spirits from hell are in his bodily and worldly loves, and the angels from heaven are in his heavenly and spiritual loves, for without the presence of spirits no man can possibly live. If spirits were removed from him, he would fall down as dead as a stone. Consequently in order that man may have life according to his loves, the hells are of necessity opened, and according to need, and from them such spirits come forth to him as are in similar loves.

[3] This opening is what is meant by “the gate of hell,” and such openings it has sometimes been granted me to see. The gates are guarded by the Lord by means of angels, to prevent more spirits coming forth than is needful. From this it is evident what is signified in the Word by “the gates of hell,” and by “the gates of enemies,” as in Matthew:

Jesus said unto Peter, Upon this rock I will build My church; and the gates of hell shall not prevail against it (Matthew 16:18);

“the gates of hell not prevailing” denotes that the hells will not dare to go forth and destroy the truths of faith; “the rock upon which the church is built” denotes faith from the Lord in the Lord, which faith is the faith of charity, because charity is in this faith and thus is one with it. (That a “rock” denotes this faith may be seen in the preface to the twenty-second chapter of Genesis, and also in n. 8581 (2760), 10438; and that real faith is charity, in n. 654, 1162, 1176, 1608, 2228, 2343, 2349, 2419, 2839, 3324, 4368, 6348, 7039, 7623-7627, 7752-7762, 8530, 9154, 9224, 9783)

[4] The like is also signified by the words:

Thy seed shall inherit the gate of thine enemies (Genesis 22:17; 24:60);

“to inherit the gate of enemies” denotes to destroy the evils and falsities which are from hell; and this was also represented by the driving out and destruction of the nations in the land of Canaan; for the nations there represented evils and falsities which are from hell (see n. 1573, 1574, 1868, 4818, 6306, 8054, 8317, 9320, 9327). Also in David:

They that dwell in the gate plot against me; they that drink strong drink sing and dance (Psalms 69:12).

Happy is the man that hath filled his quiver; they shall not be ashamed, for they shall speak with the enemies in the gate (Psalms 127:5).

[5] But in a good sense “gates” denote an opening into heaven, as in David:

Lift up your head, O ye gates; and be ye lifted up, ye everlasting doors; and the King of glory shall come in (Psalms 24:7-10).

Moreover by “gates” in the Word is signified entrance into heaven and into the church by means of truth and good; and also the influx of truth and good with man.

6348. Because thou wentest up on thy father’s bed. That this signifies, because when separated from the good of charity it has a foul conjunction, is evident from the signification of “going up on a father’s bed,” as being to have a foul conjunction, namely, that faith separated from the good of charity has this. For if faith in doctrine or in the understanding, here represented by Reuben, is not initiated into good and conjoined therewith, it is either dissipated and made null, or is initiated into and conjoined with what is evil and false, which is the foul conjunction that is signified, for it then becomes profane. That this is so may be seen from the fact that faith can have a dwelling-place nowhere else than in good, and if it has no dwelling-place there, it must either become null, or be conjoined with evil. This is very evident from those in the other life who have been in faith alone and in no charity, in that their faith is there dissipated; but if it has been conjoined with evil, their lot is with the profane.

[2] In the Word, “adulteries” in the internal sense signify adulterations of good, and “whoredoms” signify falsifications of truth (see n. 2466, 3399); but the foul conjunctions called the forbidden degrees (see Leviticus 18:6-24), signify various kinds of profanation. That here also profanation is signified, is plain, for it is said “thou wentest up on thy father’s bed, then profanedst thou it; he went up on my couch.” That this means the profanation of good by faith separated, may be seen above (n. 4601), where this wicked deed of Reuben is treated of.

[3] With faith alone, or separated from charity, the case is this. If it is conjoined with evil (which takes place when anyone first believes the truth that is of faith, and especially when he first lives according to it, and afterward denies it and lives contrary to it), it then becomes profane; for thus the truth that is of faith and the good that is of charity are first inrooted in the interiors by means of doctrine and life, and afterward are called forth thence and conjoined with evil. In the other life the worst lot of all awaits the man with whom this takes place; for with such a man good cannot be separated from evil, and yet in the other life they are kept separate; neither has such a man any remains of good stored up in his interiors, because they have utterly perished in evil. The hell of such is to the left in front at a great distance, and those who are there appear to the angelic sight like skeletons, with scarcely any life. In order therefore to prevent the profanation of good and truth, a man who is such that he does not suffer himself to be regenerated (which is foreseen by the Lord) is withheld from faith and charity, and is permitted to be in evil and from this in falsity, for then he cannot profane. (See what has been said and shown before about profanation, n. 301-303vvv2, 571, 582, 593, 1001, 1008, 1010, 1059, 1327, 1328, 2051, 2426, 3398, 3399, 3402, 3489, 3898, 4289, 4601)