9335. 'And the wild animal of the field multiplies against you' means an inrush of falsities arising from the delights of self-love and love of the world. This is clear from the meaning of 'multiplying', when it has reference to a hurried removal of evils and falsities, as an inrush; and from the meaning of 'the wild animal of the field' as falsities arising from the delights of self-love and love of the world. For affections, good and bad, are meant in the Word by different kinds of beasts, 9280, and therefore affections for falsity that arise from the delights of self-love and love of the world are meant by 'wild animals'. These affections are also represented in the next life by wild animals, such as panthers, tigers, boars, wolves, or bears. Such affections furthermore resemble wild animals, for people ruled by those loves are steeped in evils of every kind and in the falsities arising from them. They are like wild animals in the way they see and treat companions. The fact that those loves are the source of all evils and falsities, see 2041, 2045, 2057, 2363, 2364, 2444, 4750, 4776, 6667, 7178, 7255, 7364, 7366-7377, 7488, 7490-7494, 7643, 8318, 8487, 8678.

[2] The reason why a hurried removal of evils and falsities leads to an inrush of falsities arising from those loves is that forms of good and truths, implanted in successive stages, must remove them; for falsities are not removed except by truths, nor evils except by forms of good. If this removal is not done in successive stages and in keeping with proper order, falsities that lend support to those selfish loves enter in, since those loves reign with every person before he has been regenerated; and when the falsities enter in truths cease to be acknowledged any longer. Also a person who is being regenerated is maintained in an affection for truth; and when maintained in this he searches for truths in all directions among factual knowledge in the natural. But at this time illusions of the outward senses, which exist in great abundance in the natural, present themselves there. From those illusions, when the delights of self-love and love of the world hold sway, the person deduces nothing except falsities, which come in and fill his mind if falsities arising from evil are removed suddenly. These are the considerations that are meant in the internal sense by I will not drive them out from before you in one year, lest perhaps the land becomes desolate and the wild animal of the field multiplies against you. Little by little I will drive them out from before you, until you become fruitful and inherit the land.

[3] The fact that 'wild animal' means falsity and evil arising from self-love and love of the world is evident from places in the Word which mention it, as in Isaiah,

There will be a path there and a way, which will be called the way of holiness. The unclean will not pass through it; the savage of the wild animals will not go up it. Isaiah 35:8-9.

In Ezekiel,

I will send famine and evil wild animals upon you, that they may make you bereft. Ezekiel 5:17.

In the same prophet,

When I cause evil wild animals to pass through the land and they leave it bereft so that ¹ it becomes a desolation, with the result that no one passes through on account of the wild animals ... Ezekiel 14:15.

In the same prophet,

You will fall on the open field; ² to the wild animals of the earth, and to the birds of the air I will give you for food. Ezekiel 29:5.

In the same prophet,

At that time I will make with them a covenant of peace, and I will banish ³ the evil wild animal from the land, in order that they may dwell securely in the wilderness. They will no longer be a prey for the nations, and the wild animals of the field will no longer devour them. Ezekiel 34:25, 28.

[4] In Hosea,

I will lay waste her vine and her fig tree; and I will make them into a forest, and the wild animals of the field will eat them. Hosea 2:12.

In the same prophet,

The land will mourn and every inhabitant will waste away because of the wild animals of the field and the birds of the air. Hosea 4:3.

In David,

The boar of the forest tramples on it, and the wild animal of the fields feeds on it. Return, O God Zebaoth, and visit Your vine. Psalms 80:13-14.

In the same author,

You dispose the darkness to become night, in which every wild animal of the forest comes forth. Psalms 104:20.

In Moses,

If you walk in My statutes and keep My commandments and do them, I will banish ³ the evil wild animals from the land. But if you despise My statutes, I will send into you the wild animals of the field, which will lay you waste. Leviticus 26:3, 6, 15, 22.

In the same author,

Jehovah your God will cast out the nations before you little by little, lest perhaps the wild animals of the field multiply against you. Deuteronomy 7:22.

In these places 'the wild animals of the field', 'the wild animals of the earth', and 'the wild animals of the forest' stand for the falsities and evils that belong to self-love and love of the world.

[5] Since 'wild animal' means falsity, and falsity can spring from two different origins, that is to say, it may stem from evil or it may stem from good, 9258, 'wild animal' in the Word also means upright nations or gentiles who, though they are subject to falsity, nevertheless lead upright lives. The term 'wild animal' is used in this sense in David,

Every wild animal of the forest is Mine, and beasts on mountains of thousands; I know every bird of the mountains, and the wild animal of My fields is with Me. Psalms 50:10-11.

In the same author,

Praise Jehovah, wild animals and all beasts! Psalms 148:7, 10.

In Isaiah,

All wild animals of My fields - come to eat, all wild animals in the forest. Isaiah 56:9.

In Ezekiel,

In the branches of the cedar, which was Asshur, all the birds of the air made their nests, and under its branches every wild animal of the field brought forth, and in its shadow dwelt all great nations. Ezekiel 31:6.

Fotnoter:

4459. 'Jacob's sons answered Shechem and Hamor his father deceitfully means evil thought and intention regarding the truth and the good of the Church among the Ancients. This is clear from the representation of 'Shechem' as truth among the Ancients, or what amounts to the same, truth from the ancient Divine stock, dealt with in 4399, 4454; from the representation of 'Hamor' as the good from which that truth sprang, dealt with in 4399, 4431, 4447, 4454; and from the meaning of 'deceit' as evil thought and intention. In general deceit implies evil against another and against what he says and does, for the thought and intention of the one who is deceitful is different from that of the other person, as is also clear from the outcome of events described in this chapter. From this it is evident that 'the sons of Jacob answered Shechem and Hamor his father deceitfully' means evil thought and intention regarding the truth and the good of the Church among the Ancients.

[2] The sons of Jacob, that is, his descendants, could have none but an evil thought and intention regarding the truth and the good belonging to the internal man, because they were interested in external things devoid of internal, 4281, 4293, 4307, 4429, 4433. They saw no value at all in internal things, and therefore utterly despised them. Such is also the nature of that nation at the present day, and so it is of all who are interested only in external things. People who are interested only in external things do not even know what it is to be interested in internal things, since they have no knowledge of what is internal. If anyone in their presence mentions that which is internal they either endorse the existence of it because they know from doctrine of its existence, though that endorsement is attributable to their deceit, or else they deny the existence of it with their lips as they do in their hearts. For they do not go further than the experiences of the senses of the external man, and as a consequence do not believe in any life after death. Nor do they believe any resurrection to be possible apart from their rising again in the physical body. That being so, they are allowed to have these thoughts concerning the resurrection, or else they would not have any at all. For they centre the whole of life in the body, not knowing that the life of their body flows from the life of their spirit which lives after death. People who are interested only in external things cannot possibly have any faith, for external things with them annihilate all thought concerning internal ones, and consequently all belief in them.

[3] Since this kind of ignorance reigns at the present day, an explanation needs to be given of what it is to be interested in external things devoid of internal. All people who are devoid of conscience are interested only in external things, for the internal man reveals itself through conscience. Anyone is devoid of conscience if he thinks and does what is true and good not for the sake of what is true and good but for the sake of his own personal position and gain, and also merely because he fears the law and fears for his own life. For if reputation, position, gain, and life were not endangered he would plunge without conscience into every unmentionable act. This is quite evident from those in the next life who were such during their lifetime. Because interior things are laid bare in that life those people are constantly endeavouring to destroy others, on account of which they are in hell, where they are held in bonds in a spiritual manner.

[4] To enable anyone to have a fuller knowledge of what is meant by an interest in external things, and what by an interest in internal ones; to enable him to know also that people who are interested only in external things cannot have any conception of what internal ones are and so cannot feel any affection for them (for nobody feels any affection for things of which he has no conception) let the following, for example, be considered. One who is least in heaven is the greatest, one who is humble is exalted, and also one who is poor and needy is rich and affluent. People who are interested only in external things cannot have any conception of these matters, for they think that the least cannot possibly be the greatest, nor the humble be the exalted, and that the poor cannot possibly be rich or the needy affluent. Yet this is precisely how it is in heaven. And because they cannot have any conception of these matters they are consequently unable to feel any affection for them; and when they reflect on them from the point of view of the bodily and worldly things which interest them they feel an aversion to them. How it is in heaven they do not know at all, and as long as they are interested only in external things they do not wish to know, nor indeed are they capable of knowing. For in heaven one who knows, acknowledges, and believes in his heart that is, with affection - that none of his power is self-derived, but that all the power he has comes from the Lord, is called the least. Yet he is the greatest because his power comes from the Lord. Similarly so with one who is humble yet exalted; for one who is humble, acknowledging and believing from affection that he has no self-derived power at all, nor any self-derived intelligence and wisdom, nor any goodness and truth, has power, an intelligent understanding of truth, and a wise discernment of good, conferred on him by the Lord more than on others. And likewise so with the poor and the needy being rich and affluent; for he is called poor and needy who believes in his heart and with affection that nothing he possesses begins in himself, nor does anything he knows and is wise in, nor does anything he has power in. In heaven he is rich and is affluent, the Lord granting him total wealth since he is wiser and richer than all others and lives in most magnificent palaces, 1116, 1626, 1627, and among the treasures constituting all the riches of heaven.

[5] Take as another example someone who is interested only in external things. Such a person cannot have any conception at all that heavenly joy consists in loving the neighbour more than himself and the Lord above all things, and that happiness depends on the amount and the quality of that love. For one interested only in external things loves himself more than his neighbour, and if he does love others it is because they show him favour; and so he loves them for a selfish reason - and he therefore loves himself in them and them in himself. A person like this cannot know what loving others more than himself is; indeed he does not wish to know, and is incapable of knowing. Consequently when told that heaven consists in such love, 548, he is repelled by the idea. Hence those who have been like this during their lifetime are unable to draw near any heavenly community; and when they do draw near, because they feel repelled by it, they cast themselves down headlong into hell.

[6] Because few at the present day know what it is to be interested in external things and what it is to be interested in internal ones, and because the majority believe that those interested in internal things cannot be interested in external ones, and vice versa, let one further example be introduced to illustrate the matter. Take the nourishment of the body and the nourishment of the soul. A person who is interested in merely external pleasures takes care of his own skin, gratifies his stomach, likes to live sumptuously, and finds that the choicest food and drink yields him the highest pleasure. A person however who is interested in internal things also takes delight in those same pleasures, but his governing affection is to nourish the body with pleasurable foods so that it may be healthy, the end in view being a healthy mind in a healthy body. His primary concern is health of mind, for which health of the body serves as a means. One who is a spiritual man does not stop there but regards health of mind or of the soul as the means provided to acquire intelligence and wisdom, not for the sake of reputation, position, or gain, but for the sake of the life after death. And one who is spiritual in a more interior degree regards intelligence and wisdom as a mediate end enabling him to serve as a useful member in the Lord's kingdom; while one who is celestial regards the same as that which enables him to serve the Lord. To him bodily food is a means to the enjoyment of spiritual food; and spiritual food is a means to the enjoyment of celestial food. And because they ought to serve in this manner those foods also correspond, and are therefore called foods. From these examples one may see what is meant by being interested only in external things and what by being interested in internal ones.

[7] The Jewish and Israelite nation, which is the subject in this chapter in the internal historical sense, apart from those who have died as children, are for the most part such. They more than all others are interested in external things, for they are governed by avarice. Those who do not love profit and gain for the sake of any use, only for the sake of gold and silver, and who focus the whole delight of life in those possessions, dwell in the outermost or lowest places, since they are entirely earthly things which they love. But those loving gold and silver because of some use these may serve are people who rise above earthly things, in accordance with that use. The use itself which a person loves is what gives direction to his life and marks him off from others, an evil use making him like one in hell and a good use like one in heaven. It is not indeed the use itself that does so but the love behind it, for everyone's life is inherent in his love.