10050. 'And its legs' means purification of the more external things belonging to the natural man. This is clear from the meaning of 'washing the legs' as purification of the natural man (for the meaning of 'washing' as purifying, see immediately above in 10049); and from the meaning of 'the legs' as the more external things belonging to the natural man. The reason why these things are meant by 'the legs' is that one must at the same time understand the feet, since an animal's four legs are closely connected to its feet, and 'the feet' by virtue of their correspondence mean the natural or external level in a person, see 2162, 3147, 3761, 4938-4952.

[2] Much the same is meant by 'the legs' in Amos,

As the shepherd rescues from the mouth of the lion two legs or a piece of an ear, so will the children of Israel dwelling in Samaria be rescued, on the corner of a bed and on the end of a couch. Amos 3:12.

'The lion' here means those who lay the Church waste, 'legs' the external part of it, which is also the external part of the natural man, 'a piece of an ear' its discernment, and those 'dwelling in Samaria' those whose worship is external. 'The corner of a bed and the end of a couch' is the lowest part of the natural, which is external sensory awareness and its truth and good.

[3] In Daniel's description of Nebuchadnezzar's statue - its head made of pure gold, breast and arms of silver, belly and side of bronze, legs of iron, and feet partly of iron and partly of clay, Daniel 2:32-33 - what is meant by 'the legs' is the truth of faith in the external or natural man; and the same thing is also meant by 'iron', see 10030. The reason why the legs in the description are distinguished from the feet is that human legs are by nature different from animal legs.

10029. 'And you shall take all the fat' means the accommodated good. This is clear from the meaning of 'the fat' as good, dealt with in 5943. The good is described as being accommodated because the subject here is the purifying of the external or natural man, also the implanting of truth and good and so the joining together of the two there; for these things are what are meant by sacrifices and burnt offerings. Here therefore the fat from the young bull serves to mean good which has been accommodated to the natural or external man and is able to be joined to the truth there. For truth must be accommodated to its good and good to its truth, the reason being that they must exist as one. It should also be remembered that truth and good in the natural or external man are different from truth and good in the internal man, just as outer and inner are different, or lower and higher, or - what amounts to the same thing - posterior and prior. Truth as it exists in the natural man is factual knowledge, and good as it exists there is the accompanying delight. Both of these are perceptible to a person while in the world, for when he gives thought to them they are immediately apparent. Truth in the internal man however is not like factual knowledge immediately making itself apparent; rather it is truth implanted in the understanding part of the internal man. The good too implanted in the internal man is not perceptible, for it is implanted in the will part there. Both belong to the person's inner life, in which the truth is the truth of faith and the good is the good of love. Such is the difference between the truth and good in the internal or spiritual man and the truth and good in the external or natural man. The implantation and joining together of the truth and good in the external man is meant by the sacrifice of the young bull, but the implantation and joining together of the two in the internal man is meant by the burnt offering of the ram, described further on in this chapter. From all this it is evident what should be understood by the accommodated good, meant by 'the fat' from the young bull.

4939. Once when I had been raised up to heaven it seemed to me as though my head was there, but that my body was below it, and my feet even further below. From this I had a perception of how the higher and lower things present in the human being correspond to the same in the Grand Man, and how one flows into another; that is to say, how the celestial, which is the good of love and the first degree of order, flows into the spiritual, which is truth springing from that good and the second degree of order, and then into the natural, which is the third degree of order. From this it is evident that natural things are like the feet on which the higher things support themselves. What is more, things in the spiritual world and those in heaven are ringed about by the natural world. Consequently the whole natural system is a theatre representative of the Lord's kingdom, every individual part of it being representative, 2758, 3483. The natural system is kept in being by an influx conforming to that order, and without this influx it could not remain in being for even a single moment.