10035. And the flesh of the bullock. That this signifies the evil of the former loves there, is evident from the signification of “flesh,” as being the good of love, and in the opposite sense the evil of love (of which below); and from the signification of “the bullock,” as being the external or natural (of which above). For by a “bullock” and a “calf” in a good sense is signified the external or natural of man in respect to the good of innocence and of charity; but in the opposite sense, the external or natural of man in respect to the evil which is contrary to the good of innocence and of charity; for in the Word most things have also an opposite sense. That “the flesh of the bullock” here signifies the evil of the former loves in the external or natural man, is because by “flesh” is signified man’s will, thus his own, for that which is of the will is his own; and as by “flesh” is signified the will or own, therefore by it is also signified the good of love, or the evil of love. For in man there are two faculties called understanding and will. To the understanding pertain truths or falsities; but to the will, goods or evils. Thus to the understanding pertain the things of faith, and to the will the things of love, because the things of love are perceived as goods, and the things of faith are perceived as truths. Moreover, with those who are in falsities and evils, falsities are of faith, and evils are of love.

[2] From this it can be seen what is meant by the own of the will, which is signified by “flesh” in both senses. Be it known further that all the own of the will of man is evil, because from himself man loves nothing but himself and the world, and if he loves his neighbor it is for the sake of himself. Therefore he must be regenerated, and through regeneration receive a new will; but the will which he receives through regeneration is not of the man, but of the Lord with the man. When this will or will part is meant by “flesh,” then “flesh” signifies the good of love. (But see what has already been shown concerning “flesh,” and concerning own, namely, that “flesh” signifies the Lord’s own which is Divine good, and from this it signifies all the good of love with the regenerate man, n. 3813, 7850, 9127; and that in the opposite sense it signifies the own of the will of man, which is the evil of love, n. 999, 3813, 8409.) (That the Lord’s own denotes the Divine good, and from this the good of love to Him and toward the neighbor, because the Lord’s own is that which gives the life of heaven to man when he is being regenerated, see n. 1023, 1044, 1937, 1947, 3812, 5660, 5786, 8480; and that man’s own is nothing but evil, n. 210, 215, 694, 874-876, 987, 1047, 3812, 4328, 5660, 5786, 8480, 8497.) That by “the flesh of this bullock” is signified the evil of love, is evident from what follows in this verse, namely, that the flesh, the skin, and the dung were to be burned without the camp, because they were sin. But what was represented by the command that the flesh of the sacrifice was to be eaten by the priest and by the people in the holy place, will be seen below (n. 10040).

5660. And other silver have we brought down in our hand to buy food. That this signifies that there is a disposition to procure good by means of truth from another source, is evident from the signification of “silver,” as being truth (of which just above, n. 5657); and as by “silver” is signified truth, by the “other silver” is signified other truth, consequently truth from another source (as there is no genuine truth but that which is from the Lord, who bestows it gratuitously, so truth itself is from no other source); and from the signification of “bringing down,” as being a disposition for procuring, namely, the good of truth which is signified by the corn they were to buy. The historical sense of the letter implies that the other silver also came to Joseph to buy food from him, and therefore did not come from any other source. But the internal sense does not abide in the historical sense of the letter, for which it does not care, but abides in the subject that is being treated of; and the subject is, that if they were to be subjected as servants because some truths in the exterior natural had been bestowed gratuitously, they would procure good by means of truth from some other source. Such also is the series in the internal sense, for it is presently said, “We know not who put our silver in our bags,” by which is signified that they would not believe, because they did not know what was the source of the truth in the exterior natural.

[2] Something similar takes place in the other life with spirits who are being initiated into good by means of truths, and especially into this one-that all good and truth flow in from the Lord. When they perceive that everything they think and will flows into them, thus that they have no power to think and to will from themselves, they resist as much as they can, believing that if this were so they would have no life of their own, and thereby that all delight would perish, for they vest this in what is their own. Besides, if they cannot do good or believe truth of themselves, they suppose they should let go their hands, doing and thinking nothing from themselves, and should wait for influx.

They are permitted to think so, even to the extent of almost coming to the conclusion that they do not desire to receive good and truth from this source, but from some other by which there would not be such a loss of what is their own; and sometimes it is given them to inquire where they may find it. Yet afterward when they find it nowhere, those who are being regenerated come back, and in freedom choose to be led by the Lord in their willing and thinking. They are then informed that they will receive an own that is heavenly, such as angels have, and with this own, also blessedness and happiness to eternity.

[3] As regards the own that is heavenly, this comes forth from the new will that is given by the Lord, and differs from the man’s own in the fact that they who have it no longer regard themselves in each and all things they do, and in each and all things they learn or teach; but they then have regard to the neighbor, the public, the church, the Lord’s kingdom, and thereby to the Lord Himself. It is the ends of life that are changed. The ends that look to lower things, that is, to self and the world, are removed, and ends that look to higher things are substituted in their place. The ends of life are nothing else than the man’s life itself, for they are his very will and loves, because what a man loves he wills and has for his end. He who is gifted with an own that is heavenly is also in quietude and in peace; for he trusts in the Lord, and believes that nothing of evil will reach him, and knows that concupiscences will not infest him. And besides, they who are in the heavenly own are in freedom itself; for to be led by the Lord is freedom, because they are led in good, by good, to good. From this it is evident that they are in blessedness and happiness, for there is nothing that disturbs them, nothing of the love of self, consequently nothing of enmity, hatred, and revenge; nor is there anything of the love of the world, consequently nothing of fraud, of fear, of unrest.