1057. They whose names are not written in the book of life from the foundation of the world. That this signifies that they are those who do not acknowledge the Lord's Divine power over heaven and earth, but as transferred to some vicar, and from him to his vicars, is evident from the signification of names not written in the book of life, as denoting those who are not received in heaven (concerning which see (n. 199, 222, 299). And because those who do not acknowledge the Lord's Divine power over heaven and earth are not received in heaven, therefore these are they who are meant; and from the signification of the foundation of the world, as denoting from the establishment of the church. By the foundation of the world, in the literal or natural sense, is meant the creation of the world; but in the internal spiritual sense the establishment of the church is meant. For the spiritual sense treats of spiritual things; and the natural sense of the natural things that pertain to the world. Hence it is that by the creation of heaven and earth, in the first chapter of Genesis, in the spiritual sense, is described the new creation or establishment of the first and Most Ancient Church on this earth. That this is described by the creation of heaven and earth in the first chapter of Genesis may be seen in the Arcana Coelestia, where the things in that chapter are explained. Moreover, by creating, in the Word, is signified to reform, and by Creator, the Lord as Reformer and Saviour. That to create signifies to reform, and that by the creation of heaven and earth in the first chapter of Genesis is described, in the spiritual sense, the establishment of the Most Ancient Church, may be seen above (n. 294, 739).

[2] The establishment of the church is also meant by the foundation of the world in these passages in the Word:

"The king shall say to them on the right hand, Come and possess as a heritage the kingdom prepared for you from the foundation of the world" (Matthew 25:34).

Jesus praying said, "Father, because thou hast loved me before the foundation of the world" (John 17:24).

Jesus said, "The blood of all the prophets, shed from the foundation of the world, shall be required of this generation" (Luke 11:50).

That the establishment of the church is meant by the foundation of the world, is evident from the passages in the Word where it is said to found the earth, the founding of the earth, and the foundation of the earth, by which is not meant the foundation or creation of the earth, but the establishment or creation of the church upon the earth. As in Zechariah:

"Jehovah who stretcheth out the heavens, and layeth the foundations of the earth, and formeth the spirit of man in the midst of him" (12:1).

Here by stretching out the heaven, and founding the earth, is not meant the stretching out of the visible heaven, and founding the habitable earth, but the church as to its internals, which are called spiritual, and as to its externals, which are called natural. To found the latter and stretch out the former is to establish; therefore it is also said, forming the spirit of man in the midst of him, which signifies his reformation and regeneration.

[3] In Isaiah:

"Attend to me, O Jacob and Israel, my hand hath founded the earth, and my right hand hath spanned the heavens" (48:12, 13).

By founding the earth with the hand, and spanning the heavens with the right hand, are signified similar things to those explained just above, as is evident from the preceding and following parts of the chapter, where the establishment of a new church by the Lord is treated of.

In the same:

"Hast forgotten Jehovah thy Maker, who stretcheth out the heavens, and foundeth the earth" (51:13).

Here also by the heavens and the earth is signified the church as to its internal or spiritual things, and as to its external or natural things and by stretching out and founding is signified to establish.

[4] In the same:

"I will put my words into thy mouth, and with the shadow of my hand will I cover thee, to plant the heavens, and to found the earth, and to say unto Zion, Thou art my people; awake, awake, arise, O Jerusalem" (51:16, 17).

Here by planting the heavens and founding the earth, is evidently meant to establish the church; for this is said unto the prophet, that the word should be put in his mouth, and that he should be covered with the shadow of the hand to plant the heavens and to found the earth. By a prophet the earth cannot be founded, but the church. Therefore also it is added, "To say unto Zion, thou art my people;" also, "Awake, awake, arise, O Jerusalem." For by Zion and by Jerusalem, in the Word, is meant the church.

In David:

"The heaven and the earth are thine; the world and the fulness thereof thou hast founded them" (Psalm 89:11).

Here in like manner by heaven and the earth is signified the church, by the world the church as to good; and by the fulness thereof are signified all the goods and truths of the church.

[5] Again:

"Jehovah hath founded the earth and the world upon the seas, and established them upon the rivers. Who shall ascend into the mountain of Jehovah, and who shall stand in the place of his holiness?" (Psalm 24:2, 3).

That the establishment of the church is described by founding the earth and the world upon the seas, and establishing them upon the rivers, may be seen above (n. 304, 518, 741). That the establishment of the church is signified, is evident from what follows here, namely, who shall ascend into the mountain of Jehovah, and who shall stand in the place of His holiness? By the mountain of Jehovah is understood Zion; whereby is signified, where the Lord reigns by means of Divine truth; and by the place of [His] holiness is meant Jerusalem, where the temple was, by which is signified the church as to doctrine. From these things it is evident, that by the foundation of the world is signified the establishment of the church. For the same is meant by the world, as by heaven and the earth. And it is said, "To found the earth;" because by the earth is signified the church on earth, and upon this heaven is founded as to its holy things.

Hence, also, it is evident what is signified by the foundations of the earth in the following passages.

In Isaiah:

"Have ye not known, have ye not heard, hath it not been declared to you from the beginning, have ye not understood the foundations of the earth?" (40:21).

In the same:

"The foundations of the earth are corrupted" (24:18).

Likewise in Isaiah 63:12; Jeremiah 31:37; Micah 6:2; Psalms 18:7, 15; 82:5; and elsewhere).

Continuation concerning the second kind of Profanation:-

[6] The reason why profaners of this kind are stupid and foolish in spiritual things, but cunning and ingenious in worldly things is, that they make one with the devils in hell.

And because, as said above, they are merely sensual, and thence are in their own proprium, which draws its delight of life from the unclean effluvia exhaled from effete things in the body, and exhaled from dunghills, from these also arise their conceit and pride when things are in their delight.

[7] That it arises from these is evident from their delights, after death, when they live as spirits; for then in preference to the most fragrant odours they love the rank stenches that arise from the air discharged from the belly, and from latrines, which smell to them more fragrant than thyme. By the breath and touch of these the interiors of the mind are closed, and the exteriors belonging to the body are opened, whence arise their eagerness in worldly matters, and their dulness in spiritual things. In a word, the love of domination by means of the holy things of the church corresponds to filth, and the delight of it to an unspeakable stench, which to the angels is most horrible. Such is the exhalation from their hells when they are opened, but because of the oppression that arises, and on account of swooning that sometimes follows, they are kept closed.

4005. 'And he removed on that day the variegated and spotted he-goats' means that the truths of good that were interspersed among and mingled with the evils and falsities belonging to the good meant by 'Laban' were singled out. This is clear from the meaning of 'removing' as singling out; from the meaning of 'he-goats' as the truths of good, dealt with below; from the meaning of 'variegated' as those which were interspersed among and mingled with evils, also dealt with below; and from the meaning of 'spotted' as those which were interspersed among and mingled with falsities, dealt with above. 'He-goats' are mentioned here and then 'she-goats' after them because 'he-goats' means the truths of good and 'she-goats' the goods of truth. For the nature of the difference between the two, see above in 3995.

[2] In the Word a careful distinction is made between the males and the females, as is evident from the sacrifices and the burnt offerings in which it was explicitly laid down whether a male lamb was to be offered or a ewe-lamb, a she-goat or a he-goat, a sheep or a ram, and so on. From these it becomes clear that one thing was meant by a male, another by a female. In general a male means truth and a female good. Here therefore 'he-goats' is used to mean the truths of good, and 'she-goats', mentioned immediately after, to mean the forms of good which are coupled with those truths. And this difference between males and females also explains why it is said that he removed the variegated he-goats but not, as in the reference to the she-goats, the speckled ones; for 'variegated' means truth interspersed among and mingled with evils, whereas 'speckled' means good interspersed among and mingled with them, dealt with above in 3993. Truth mingled with evils belongs specifically to the understanding, but good mingled with evils specifically to the will. This is how the two differ from each other. And they come from the good meant by 'Laban', as is evident from the fact that the he-goats and the she-goats were taken from Laban's flock. For 'a flock' in the Word means good and truth, or what amounts to the same, those in whom good and truth are present, and so those who belong to the Lord's Church.

[3] This arcanum is unable to be explained any further because it cannot become clear except to a mind that has been taught about truths and goods, and at the same time has been enlightened. Indeed one has to know what the truths of good are and what the kinds of good originating in these are, as well as the fact that from the one kind of good represented here by Laban so many varying forms of it can be singled out. Nor do people who are unaware of these matters know that each kind of good includes countless forms of it, so many indeed that these can hardly be arranged into general divisions by even the most knowledgeable mind. For there are forms of good which are acquired by means of truths, truths which are born from those forms of good, and forms of good acquired in turn by means of these truths. There are truths born from forms of good, which also exist in a connected series. Then there are forms of good mingled with evils, and truths with falsities, dealt with above in 3993, the minglings and mutual modifications of which are so varying and manifold that they exceed many millions. These are also made various by all the states of life through which people pass, and these states of life in general by the time of life which those people have reached, in particular by whatever affections reign in them. From all this one can comprehend to some extent that so many varying things were able to be singled out from 'Laban' good, some of which were joined to the truths meant by the sons of Jacob, and some left behind from which others were derived. But as has been stated, these matters are of such a nature that they cannot be understood unless the mind has been taught about goods and truths and has at the same time been enlightened.