10627. 'Let [my] Lord, I beg You, go in our midst' means in order that what is Divine may be inwardly present in it. This is clear from the meaning of 'going' as living, dealt with in 3335, 4882, 5493, 5605, 8417, 8420, and, when it refers to the Lord's doing so, as His imparting life and being present; and from the meaning of 'in the midst' as inwardly present in it, dealt with in 1074, 5897, 6068, 6084, 6103, 9164. The reason why 'let Jehovah go in our midst' means in order that what is Divine may be inwardly present in the outward form is that Moses represents the outward form taken by the Word, the Church, and worship, which is receptive of what is inward. That outward form must have what is inward, namely that which is Divine, within it; and the outward form has what is Divine within it when in every single part it contains the internal sense, which is for the angels of every heaven. For this to be so the outward or literal sense must consist of pure correspondences; and it consists of these when every word and every group of words serve in the internal sense to mean spiritual and celestial realities. These are the Divine things inwardly present in the outward form.

5278. 'And all the abundance of corn in the land of Egypt will be thrust into oblivion' means the removal of truth and the seeming deprivation of it in both parts of the natural. This is clear from the meaning of forgetting or 'being thrust into oblivion' as a removal and the seeming deprivation that results from this; from the meaning of 'the abundance of corn' as the multiplication of truth, that is, truth that has been multiplied, dealt with just above in 5276; and from the meaning of 'the land of Egypt' as the natural mind or a person's natural, both parts of it in this case, as just above in 5276.

[2] The reason forgetting or 'being thrust into oblivion' means a removal and seeming deprivation is that something akin to this happens to the memory and to thought that relies on it. The actual matters that a person is thinking about are immediately beneath his attention, while related matters spread out in order around them, extending to unrelated ones furthest away, which at that time are in oblivion. Matters of a contrary nature are separated from these, hanging downwards and revealing themselves underneath, where they serve to counterbalance what is above them. This ordered arrangement is effected by means of good flowing in. Such is the way in which the whole of a person's thought is ordered. The truth of this can be seen from people's thoughts in the next life. There in the light of heaven it is quite normal for people's thoughts to be presented sometimes in a visual manner, at which times the form in which those thoughts are arranged is demonstrated. From this it may be seen that 'forgetting' in the internal sense means nothing else than a removal and seeming deprivation.