2831. 'Behind [him] caught in a thicket' means entangled in natural knowledge. This is clear from the meaning here of 'caught in' as being entangled in, and from the meaning of 'a thicket' or fan entanglement' as factual knowledge, to be dealt with in what follows. Those who are spiritual are caught and entangled in natural knowledge as regards truths of faith for the following reasons: Those who are spiritual do not possess the perception of good and truth as those who are celestial do. Instead of perception they have conscience, which is formed from the goods and truths of faith which from early childhood they have taken in from parents and teachers, and after that from the doctrine of the faith into which they were born. The only way that those who do not possess the perception of good and truth can receive confirmation is from facts. Everyone forms some concept for himself regarding the things he has learned, and also regarding the goods and truths of faith. Without that nothing remains in the memory except as an empty vessel. Details that serve to confirm - derived from other cognitions, and even from factual knowledge - are added to and fill in the concept. The concept itself confirmed by many details not only causes itself to be fixed in the memory, from which it may be called forth into thought, but also enables faith to be instilled into it.

[2] As regards perception in general, since few know what perception is, this must be stated here. There is the perception of what is good and true in things that are celestial and spiritual; there is the perception of what is just and fair in public life; and there is the perception of what is honourable in private life. As regards the perception of what is good and true in celestial and spiritual things, this is the perception which the more interior angels possess from the Lord. It was also the perception which members of the Most Ancient Church possessed, and it is the perception which celestial people possess, who are moved by love to the Lord. These people know in an instant from a certain inner awareness whether a thing is good and whether it is true, for the Lord instills it into them because they are joined by love to Him. But spiritual people do not possess such perception of what is good and true in celestial and spiritual things. Instead of perception they have conscience which dictates. Conscience however, as has been stated, is formed from cognitions of good and truth which they have taken in from parents and teachers and later on from their own devotion to doctrine and the Word. And on these cognitions they pin their faith, even though these may not be goods and truths to any great extent. This being so, people can have a conscience that is derived from any variety of doctrine; even gentiles possess something not unlike conscience, derived from their own form of religion.

[3] The fact that those who are spiritual have no perception of the good and truth of faith but say and believe to be true that which they have learned and grasped becomes quite clear from the consideration that everyone calls his own tenets the truth - heretics more than others - and from the consideration that they are unable to see, let alone acknowledge, the truth itself, even though thousands of things might declare it. Let everyone search within himself to see whether he is able to perceive from any other source whether a thing is true, and whether when that which is absolutely true is made plain to him he still does not acknowledge it. Take for example someone who makes faith and not love the essential of salvation. Even if all the things were read out to him which the Lord spoke regarding love and charity, see 2371, and even if he knew from the Word that all the Law and all the Prophets hung on love to the Lord and charity towards the neighbour, he would still persist in the idea of faith and would say that this alone was what saved. It is altogether different in the case of those who possess celestial and spiritual perception.

[4] But as regards the perception of what is just and fair in public life, those in the world who are rational possess this, together with the perception of what is honourable in private life. So far as these two types of perception are concerned, one person differs from the next; but this in no sense implies that such persons possess the perception of the good and truth of faith, since this kind of perception is higher or more interior and flows in from the Lord by way of the inmost part of the rational.

[5] A further reason why spiritual people do not possess a perception of the good and truth of faith is that good and truth are not implanted in the will part of their minds, as in the case of celestial people, but in the understanding part; see 863, 875, 927, 1023, 1043, 1044, 2256. This is why spiritual people are not able to enter the first region of the light that celestial people dwell in, 2718, but in comparison with them are in obscurity, 1043, 2708, 2715. The fact that those who are spiritual are entangled in natural knowledge as regards truths of faith follows from this.

[6] As regards 'a thicket' or 'an entanglement' in the internal sense meaning natural knowledge, that is, factual knowledge such as becomes fixed in the exterior memory, this may also be seen from other places in the Word: in Ezekiel,

Behold, Asshur was a cedar in Lebanon, beautiful in its boughs, and a forest shade, and lofty in height, and its trunk among entangled boughs. Ezekiel 31:3.

This refers to 'Egypt', which is knowledge, 1164, 1165, 1186, 1462. 'Asshur' stands for the rational, 119, 1186, which in the Word is also 'a cedar', and 'Lebanon' as well. 'Among entangled boughs' stands for among facts, for the human rational is based on the facts known to it which it commands.

[7] In the same prophet,

Thus said the Lord Jehovih, Because you are exalted in height, and he has set his trunk up among entangled boughs, and his heart has become lifted up in his height, foreigners, the violent of the nations, will cut him down and cast him out. Ezekiel 31:10, 12.

This refers to Egypt. 'Setting his trunk among entangled boughs' stands for sticking to facts and looking at spiritual, celestial, and Divine things, from them as the standpoint. In the same prophet,

This is in order that none of all the trees by the waters may exalt themselves in their height, and set their trunk up among entangled boughs, and that none of all that drink water may reach above them in their height, for they will all be given over to death, to the lower earth in the midst of the sons of men, to those going down to the pit. Ezekiel 31:14.

This refers to those who wish by means of reasonings based on factual knowledge to penetrate the mysteries of faith; these become totally blind, see 215, 232, 233, 1072, 1911, 2196, 2203, 2568, 2588. Reasoning based on facts is the meaning of 'setting their trunk up among entangled boughs'. In the same prophet,

It had strong shoots as sceptres for those who have dominion, and its height rose up above among entangled boughs. Ezekiel 19:11.

Here the meaning is similar.

[8] In the same prophet,

The slain of Israel in the midst of their idols, around their altars, and under every green tree, and under every entangled oak. Ezekiel 6:13.

This refers to the kind of worship which people invent for themselves who have faith in themselves, and so in those things which they hatch out from their factual knowledge. 'An entangled oak' stands for facts as they exist in that particular state, 'oaks' meaning perceptions arising out of facts, see 1442, 1443, 2144. The same feature occurs elsewhere in the same prophet,

They looked at every high hill and every entangled tree, and there they offered their sacrifices. Ezekiel 20:28.

'Entangled tree' stands for things which are not dictated by the Word but by a person's own factual knowledge. The fact that worship used to take place in groves and depended for its meaning on the nature of the trees, see 2722.

[9] In Isaiah,

For wickedness will burn like a fire, it will consume brier and thorn, and will kindle the entangled boughs of the wood. Isaiah 9:18.

'Brier and thorn' stands for falsity and evil desire, 'the entangled boughs of the wood' for facts. In the same prophet,

Jehovah Zebaoth will hew down the entangled boughs of the wood with an axe, and Lebanon will fall by a majestic one. Isaiah 10:34.

'The entangled boughs of the wood' stands for facts, 'Lebanon' for rational concepts. In Jeremiah,

Raise a standard towards Zion, for I am bringing evil from the north, and a great destruction. A lion has risen up from his thicket, and a destroyer of nations has set out and come from his place to make your land a waste. Your cities will be destroyed, and left without inhabitants. Jeremiah 4:6-7.

'From his thicket' stands for from factual knowledge, and that which 'rises up' from this and enters into Divine arcana 'makes the land a waste', that is, lays waste the Church.

[10] The reason why in the Word facts are called 'thickets' is that facts are by nature like thickets, especially when the desires of self-love and love of the world, and false assumptions, exert an influence on them. Celestial and spiritual love is a love which arranges into order the facts that belong to the external memory, whereas self-love and love of the world disrupt that order and bring confusion to everything there. These are matters of which man is not aware because he takes that to be order which in fact is perverted order, that to be good which in fact is evil, and that to be truth which in fact is falsity; therefore those things are 'in a thicket'. He is also unaware of these matters because the things that belong to the external memory where facts reside are - in comparison with those that belong to the internal memory, where rational concepts reside - in a thicket, or in some gloomy woodland. How shadowy, gloomy, and darkened it is there in comparison, nobody can know as long as he lives in the body, for during that time he imagines that all wisdom and intelligence arise from facts; but he will know it in the next life when he has entered the things that belong to the internal memory. In the external memory which is proper to man during his life in the world nothing is more lacking than the light of wisdom and intelligence. But that everything there is by comparison dark, disordered, and entangled, see 2469-2494.

921. 'Noah built an altar to Jehovah' means a representative of the Lord. This is clear from what has been stated just above. All the religious observances of the Ancient Church were representative of the Lord, as also were those of the Jewish Church. But the chief representative in later times was the altar, and also the burnt offering, which, because it was made from clean beasts and clean birds, represented the same as that of which it was the meaningful sign. Clean beasts represented goods that stem from charity, and clean birds the truths of faith. And when offering these, members of the Ancient Church meant that they were offering gifts of those goods or truths to the Lord. Nothing else can be offered up to the Lord that will please Him. But their descendants, like the gentiles, and also the Jews, corrupted these offerings, for they did not even know that these had such a meaning. They confined worship solely to things of an external nature.

[2] That the altar was the chief representative of the Lord becomes clear also from the consideration that there were altars even among gentiles before all the other religious observances were established, before the Ark [of the Covenant] was made, and before the Temple was built. This is clear from Abram's going on to the mountain east of Bethel, erecting an altar, and calling on the name of Jehovah, Genesis 12:8; from his being commanded to offer Isaac as a burnt offering on an altar, Genesis 22:2, 9, from Jacob's building an altar in Luz, which was Bethel, Genesis 35:6-7; and from Moses' building an altar at the foot of Mount Sinai and offering sacrifice, Exodus 24:4-6. Each of these events took place before the establishment of the sacrificial system and before the construction of the Ark, the place where worship was at a later time celebrated in the wilderness. The fact that gentiles too had altars is clear from what is said about Balaam telling Balak to build seven altars and to prepare seven young bulls and seven rams, Numbers 23:1-7, 15-18, 29-30, and also from the command to destroy the altars of the nations, as in Deuteronomy 7:5; Judges 2:2. Consequently Divine worship involving the use of altars and sacrifices was not something new when it was established among the Jews. Indeed men were building altars, especially those for commemorative purposes, before they ever knew of immolating young bulls and other animals on them.

[3] That 'altars' means a representative of the Lord, and 'burnt offerings' consequent worship of Him, is quite clear from the Prophets and also in Moses where Levi to whom the priesthood was entrusted is the subject,

They will teach Jacob Your judgements and Israel Your law. They will put incense in Your nostrils, and whole (burnt offering) upon Your altar. Deuteronomy 33:10.

This stands for the whole of worship. 'Teaching Jacob His judgements, and Israel His law' stands for internal worship, while 'putting incense in His nostrils, and whole [burnt offering] on the altar' stands for corresponding external worship, and so for the whole of worship. In Isaiah,

On that day a man will look to his Maker and his eyes will regard the Holy One of Israel. And he will not look to the altars, the work of his hands. Isaiah 17:7-8.

Here 'looking to the altars' clearly means representative worship in general, which was to be abolished. In the same prophet,

On that day there will be an altar to Jehovah in the midst of the land of Egypt, and a pillar at its border to Jehovah. Isaiah 19:19.

Here too 'altar' stands for external worship.

[4] In Jeremiah,

The Lord has abandoned His altar, He has abhorred His sanctuary. Lamentations 2:7.

'Altar' stands for representative worship which had become idolatrous. In Hosea,

Ephraim has multiplied altars for sinning, they have been to him altars for sinning. Hosea 8:11.

'Altars' here stands for all representative worship separated from internal, and so stands for what is idolatrous. In the same prophet,

The high places of Aven, the sin of Israel, will be destroyed. Thorn and thistle will grow up on their altars. Hosea 10:8.

Here too 'altars' stands for idolatrous worship. In Amos,

On the day I visit Israel for his transgressions, I will visit the altars of Bethel, and the horns of the altar will be cut off. Amos 3:14.

Here also 'altars' stands for representative worship that had become idolatrous.

[5] In David,

They will bring me to Your holy mountain, and to Your dwellings! Then I will go in to the altar of God, to God my exceeding joy. Psalms 43:3-4.

Here 'altar' clearly stands for the Lord. So the making of an altar in the Ancient and the Jewish Churches stood for a representative of the Lord. Because worship of the Lord was carried out principally by means of burnt offerings and sacrifices, and these principally meant representative worship, it is clear that the altar itself means representative worship itself.