4337. THE INTERNAL SENSE.

In the foregoing chapters, where “Jacob” is spoken of, the subject treated of in the internal sense was the acquisition of truth in the natural, which acquisition is made in order that this truth may be conjoined with good, for all truth is for the sake of this end. “Jacob,” in the internal sense, is this truth, and “Esau” is the good with which the truth is to be conjoined. Before the conjunction is effected, truth appears to be in the first place; but after the conjunction, good is actually in the first place (see n. 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701, 3995). This is also what is signified by the prophecy of Isaac to Esau: “Upon thy sword shalt thou live, and thou shalt serve thy brother; and it shall come to pass when thou shalt have the dominion, that thou shall break his yoke from off thy neck” (Genesis 27:40). And this state is what is described in the present chapter. For this reason Jacob calls Esau his “lord,” and himself his “servant” (verses 5, 8, 13, 14).

[2] Be it known that Jacob here represents the good of truth. But regarded in itself the good of truth is only truth; for so long as truth is in the memory only, it is called truth; but when in the will and thence in act, it is called the good of truth; for to do truth is nothing else. Whatever proceeds from the will is called good, for the essential of the will is love and the derivative affection; and everything that is done from love and its affection is named good. Neither can truth be conjoined with the good that flows in through the internal man and is in its origin Divine (which is here represented by Esau), until the truth is truth in will and act; that is, the good of truth. For the good that flows in through the internal man and is in its origin Divine, flows into the will, and there meets the good of truth that has been instilled through the external man.

1909. He went in unto Hagar. That this signifies the conjunction of the internal man with the life which is of the affection of memory-knowledges, is evident from the signification of “Hagar,” as being the life of the exterior or natural man (explained above at verse 1) and that this life is the life of the affection of memory-knowledges, is evident from the signification of the “Egyptian handmaid” (also explained above). There are many affections belonging to the exterior man, all dedicated to their uses; but the affection of knowledges [cognitiones et scientiae] stands preeminent above them all, when it has for its end that we may become truly rational, for thus it has good and truth for its end. The very life of the internal man flows into all the affections of the natural man, but is varied there according to the ends; when it flows into affections which have the world for their end, this end is vivified by that life, and there results worldly life; when into affections which have self for their end, this end is vivified by that life, and there results corporeal life; and so in all other cases. It is from this that cupidities and phantasies live, but a life contrary to the affection of good and truth.

[2] The inflowing life is applied to no other object than the end, because with everyone his end is his love, and it is the love alone that lives. All other objects are only derivations from this, and they all draw their life from the end. Everyone may see what kind of life he has, if he will only search out what his end is; not what all his ends are-for he has numberless ones, as many as intentions, and almost as many as judgments and conclusions of thoughts, which are only intermediate ends, variously derived from the principal one, or tending to it-but let him search out the end he prefers to all the rest, and in respect to which all others are as nothing. If he has for his end himself and the world, let him know that his life is infernal; but if he has for his end the good of his neighbor, the common good, the Lord’s kingdom, and especially the Lord Himself, let him know that his life is heavenly.