5707. And he multiplied Benjamin’s portion above the portions of them all. That this signifies good for the intermediate above the goods for the truths in the natural, is evident from the signification of “portions,” as being goods (of which just above, n. 5706); from the representation of Benjamin, as being the intermediate (n. 5411, 5413, 5427, 5428, 5443, 5586, 5612); and from the representation of Jacob’s ten sons, above the portions of whom he made Benjamin’s portion, as being truths in the natural (n. 5403, 5419, 5427, 5458, 5512).

[2] From this it is plain that by his “multiplying Benjamin’s portion above the portions of them all” is signified good for the intermediate above the goods for the truths in the natural. The reason why there was good for the intermediate above the goods for the truths in the natural, is that the intermediate is interior, and what is interior abounds with goods more than that which is exterior. Few know how this is, namely, that the interior abounds with goods and truths more than the exteriors. The reason is that few, if any, have hitherto known that the interior is distinct from the exterior, and indeed so distinct that they can be separated, and that when separated the interior lives and the exterior dies, but that so long as they are conjoined, the exterior lives from the interior. If this had first been known, it might then have been known what the interior is as compared with the exterior-that in the interior there are thousands of things which in the exterior appear as one; for the interior is in a purer sphere, and the exterior in a grosser, and that which is in a purer sphere is capable of receiving distinctly thousands of things more than that which is in a grosser sphere. Hence it is that when the man who has led a life of good comes after death into heaven, he can receive thousands of thousands more things of intelligence and wisdom and happiness than when he lived in the world; for in heaven he is in a purer sphere, and is in his interiors, and has put off the grosser things of the body. From all this it is now plain what is meant by good for the intermediate above the goods for the truths in the natural, which is signified by his “multiplying Benjamin’s portion above the portions of them all.”

5411. And Benjamin, Joseph’s brother. That this signifies the spiritual of the celestial, which is the intermediate, ¹ is evident from the representation of Benjamin, as being the spiritual of the celestial (as may be seen above, n. 4592; and also that the spiritual of the celestial is the intermediate). In general it should be known that the internal cannot have communication with the external, and the converse, unless there is an intermediate; consequently that truth from the Divine, which is “Joseph,” cannot have communication with truths in general in the natural, which are the “sons of Jacob,” without the intermediate represented by Benjamin, and called the “spiritual of the celestial.” An intermediate, to be such, must partake of both the internal and the external. The reason why there must be an intermediate is that the internal and the external are most distinct from each other, and so distinct that they can be separated, just as man’s ultimate external, which is the body, is separated when he dies from his internal, which is his spirit. The external dies when the intermediate is sundered, and the external lives when the intermediate is between; and just so far and in such a way does the external live, as is the intermediate between. As Jacob’s sons were without Benjamin (that is, without the intermediate), therefore Joseph could not manifest himself to his brethren; and for the same reason spoke hardly to them, calling them spies, and putting them in custody; and for the same reason also they did not know Joseph.

[2] But what is the nature of this intermediate represented by Benjamin and called the spiritual of the celestial, cannot be described so as to be apprehended, for there is a want of knowledge about the celestial of the spiritual, which is “Joseph,” and about the truths of the church insofar as they are only memory-knowledges, which are the “sons of Jacob;” hence also about the spiritual of the celestial, which is “Benjamin.” But in heaven the nature of this intermediate appears as in clear day, being there shown in the light of heaven, in which at the same time is perception by means of unutterable representatives; for the light of heaven is intelligence itself from the Divine, and from it there is perceptive power in regard to everything that is represented by means of this light. This is not the case with the world’s light, which has nothing of intelligence in it; but by its means understanding is induced by the influx of the light of heaven into it, and at the same time by the influx of the perception that is in the light of heaven. Hence it is that man is so far in the light of heaven as he is in intelligence, and that he is so far in intelligence as he is in the truths of faith, and that he is so far in the truths of faith as he is in the good of love; consequently that man is so far in the light of heaven as he is in the good of love.

Mga talababa: