5704. The firstborn according to his birthright, and the youngest according to his youth. That this signifies according to the order of truths under good, is evident from the signification of “sitting according to birthright and according to youth,” as being according to the order of truths under good; for the sons of Israel represent the truths of the church in their order (see the explication of the twenty-ninth and thirtieth chapters of Genesis); and therefore to sit “according to their birth” is according to the order of truths. But the truths of the church which the sons of Israel represent do not come into any order except through Christian good, that is, through the good of charity toward the neighbor and of love to the Lord; for in good there is the Lord, and hence in good there is heaven; consequently in good there is life, thus living active force; but never in truth without good. That good sets truths in order after its own likeness is very manifest from every love, even from the loves of self and of the world, thus from the love of revenge, of hatred, and of the like evils. They who are in these evils call evil good, because to them evil is delightful. This so-called good of theirs sets in order the falsities which to them are truths, so that they may favor it, and at last sets all these falsities which they call truths in such an order as to effect persuasion. But this order is such as is the order in hell; whereas the order of truths under the good of celestial love is such as is the order in the heavens; and from this the man who has such order within him, that is, who has been regenerated, is called a little heaven, and moreover is a heaven in the least form, for his interiors correspond to the heavens.

[2] That it is good which sets truths in order is evident from the order in the heavens. There all the societies are set in order according to the truths under good which are from the Lord; for the Lord is nothing but Divine good; Divine truth is not in the Lord, but proceeds from Him; and according to this Divine truth under Divine good are all the societies in the heavens set in order. That the Lord is nothing but Divine good, and that Divine truth is not in Him, but proceeds from Him, may be illustrated by comparison with the sun of the world. The sun is nothing but fire, and light is not in it, but proceeds from it; and likewise the things that are of light in the world, such as vegetable forms, are set in order by the heat which proceeds from the sun’s fire and is in its light, as is evident in the time of spring and summer. As universal nature is a theater representative of the Lord’s kingdom, so also is this universal. The sun represents the Lord, the fire of it His Divine love, and the heat from it the good which flows therefrom, and the light the truths which are of faith; and because they are representative, therefore in the Word in the spiritual sense by the “sun” is meant the Lord (see n. 1053, 1521, 1529-1531, 3636, 3643, 4321, 5097, 5377), and by “fire” love (n. 934, 4906, 5071, 5215); thus the sun’s fire is representatively the Divine love, and the heat from it is good from the Divine love. (That light represents truth may be seen above, n. 2776, 3138, 3190, 3195, 3222, 3339, 3636, 3643, 3862, 3993, 4302, 4409, 4413, 4415, 4526, 5219, 5400)

4301. As he passed over Penuel. That this signifies the state of truth in good, is evident from the signification of “Penuel,” as being the state of truth in good. For Jabbok was the stream first passed over by Jacob when he entered into the land of Canaan, and by this is signified the first instilling of the affections of truth, see n. 4270, 4271. It is the Penuel that he now passes over, and therefore by it is signified a state of truth that is insinuated into good. The conjunction of good is also treated of, and good is not good unless there is truth in it; for good has its quality and also its form from truth, insomuch that good cannot be called good in any man unless there is truth in it; but truth receives its essence, and consequently its life, from good; and this being the case, and the subject treated of being the conjunction of goods, the state of truth in good is also treated of.

[2] As regards the state of truth in good, this can indeed be described, but yet it cannot be apprehended, except by those who have celestial perception. Others cannot even have an idea of the conjunction of truth with good, because with them truth is in obscurity; for they call that truth which they have learned from doctrinal things, and that good which is done according to this truth; whereas they who have perception are in celestial light as to their understanding (that is, as to their intellectual sight), and they are affected with truths which are conjoined with good, as the eye or bodily sight is affected with flowers in gardens and meadows in the time of spring; and they who are in interior perception are affected with these truths as with a fragrance that is exhaled from them. Such is the angelic state, and therefore such angels perceive all the differences and all the varieties of the instilling and conjunction of truth in good, and thus endless things more than man; for man does not even know that there is any instilling and conjunction, and that a man becomes spiritual thereby.

[3] A few words shall be added in order to convey some notion of this matter. There are two things which constitute the internal man-the understanding and the will. To the understanding pertain truths, and to the will goods; for what a man knows and understands to be so, he calls truth; and what he does from will, thus what he wills, he calls good. These two faculties should constitute a one. This may be illustrated by comparison with the sight of the eye, and with the pleasantness and delight that are experienced by means of this sight. When the eye sees objects, it experiences a pleasantness and delight from them in accordance with their forms, colors, and their consequent beauties both in general and in their parts; in a word, in accordance with the order or dispositions into series. This pleasantness and delight are not of the eye, but of the animus and its affection; and insofar as the man is affected with them, so far he sees them and retains them in memory, while the things that the eye sees from no affection, are passed over and are not implanted in the memory, thus are not conjoined with it.

[4] From this it is evident that the objects of the external sight are implanted in accordance with the pleasantness and delight of the affections; and that they are in this pleasantness and delight; for when a similar pleasantness or delight recurs, such objects also recur; and in like manner when similar objects recur, such pleasantness and delight also recur, with variety according to the states. It is the same with the understanding, which is the internal sight—its objects are spiritual, and are called truths; the field of these objects is the memory; the pleasantness and delight of this sight is good; and thus good is that in which truths are inseminated and implanted. From this it may in some measure appear what the instilling of truth into good is, and what the conjunction of truth in good; also, what the good is which is here treated of, and in regard to which angels perceive things so innumerable, while man perceives scarcely anything.