4215. And kissed his sons and his daughters. That this signifies the acknowledgment of these truths, and of the affections of the same, is evident from the signification of “kissing,” as being conjunction from affection (see n. 3573, 3574), consequently acknowledgment (for where there is conjunction by means of good and truth, there is the acknowledgment of these); from the signification of “sons,” as being truths or verities (n. 489, 491, 533, 1147, 2623, 3773); and from the signification of “daughters,” here Rachel and Leah, as being the affections of the same, that is, of truths (n. 3758, 3782, 3793, 3819).

[2] It is from the correspondence that “kissing” signifies conjunction from affection; for there is a correspondence of heaven with all the organs and members of the body, as shown at the end of the chapters. There is a correspondence of the internal things of man with all things of the face, and hence the animus shines forth from the countenance, and the interior animus or mind from the eyes. There is also a correspondence of the thoughts and affections with the actions and gestures of the body; as is well known in regard to those which are of a voluntary as well as those which are of an involuntary character.

For humiliation of heart produces kneeling, which is an external gesture of the body; humiliation still greater and more internal produces prostration to the earth; gladness of heart and joy of mind produce singing and joyful shouting; sadness and internal mourning produce weeping and wailing; but conjunction from affection produces kissing. From all this it is evident that because such external acts correspond, they are signs of things internal; and that in them as signs there is an internal from which they take their quality. But with those who desire to counterfeit internal things by means of external, such externals are also signs, but signs of simulation, hypocrisy, and deceit. Such is the case with kissing, by which everyone wishes to signify that he loves another from the heart; for he knows that the act of kissing comes from such love, and is a mark of conjunction from affection, and he thereby desires to persuade his neighbor that he loves him for the sake of the good that is in him; when in fact it may be for his own sake, and for his own honor and gain, and thus not for the sake of good, but of evil. For he who regards himself as the end, and not as an intermediate end to good, and desires to be conjoined with another as to that end, is in evil.

3820. And Leah’s eyes were weak. That this signifies that the affection of external truth is such in regard to the understanding of it is evident from the representation of Leah as being the affection of external truth (see n. 3793); from the signification of “eyes” as being the understanding (n. 2701); and from the signification of “weak” as being relatively such. That the affections of external truth are weak in regard to the understanding; or what is the same, that they who are in them are so, may be seen from external, that is, general, ideas that are not yet illustrated by singulars, in that they are infirm and wavering, and are as it were carried away by every breath of wind, or in other words, suffer themselves to be drawn over to every opinion; whereas when the same have been illustrated by singulars, they become firm and steadfast, for from these they have the things both essential and formal which are signified by the “beautiful form and beautiful look of Rachel,” by whom are represented the affections of interior truth.

[2] What is meant by external truths and their affections, and by internal truths and their affections, and by the former being relatively weak-eyed, and the latter beautiful in form and look, may be illustrated by an example. They who are in external truths know the mere general truth that good is to be done to the poor; and they do not know how to discern who are truly poor, and still less that by the “poor” in the Word are meant those who are spiritually so. In consequence of this, they do good alike to the evil and the good, not being aware that doing good to the evil is doing evil to the good, for thus there is given the evil the means of doing evil to the good; and therefore they who are in such simple zeal are subject to the greatest infestations from the cunning and deceitful. They on the contrary who are in internal truths know who are the poor, and discriminate among them, and do good to everyone according to his quality.

[3] To take another example: they who are in external truths know the mere general truth that they ought to love their neighbor; and they believe that everyone is the neighbor in the same degree, and thus that everyone is to be embraced with the same love, and so they suffer themselves to be led astray. But they who are in internal truths know in what degree everyone is the neighbor, and that each person is so in a different degree. Consequently they know innumerable things of which those who are in external truths are ignorant; and therefore they do not suffer themselves to be led away by the mere name of neighbor, nor to do evil from the persuasion of good which the name induces.

[4] To take yet another example: they who are in external truths alone, suppose that in the other life the learned will shine like the stars; and that all who have labored in the Lord’s vineyard will receive a reward above others. But they who are in internal truths know that by the “learned,” the “wise,” and the “intelligent,” are signified those who are in good, whether they be in any human wisdom and intelligence or not, and that these shall shine as the stars; and that they who labor in the Lord’s vineyard receive a reward each in accordance with the affection of good and truth from which he labors; and that they who labor for the sake of themselves and the world, that is, for the sake of self-exaltation and opulence, have their reward in the life of the body; but in the other life have their lot with the wicked (Matthew 7:22-23). Hence it is manifest how weak in understanding are they who are only in external truths; and that internal truths are what give to these essence and form, and also give quality to the good with them. Nevertheless they who during their life in this world are in external truths and at the same time in simple good, in the other life receive internal truths and the consequent wisdom; for from simple good they are in a state and capacity of reception.