6294. 'And said, I know, my son, I know' means that though that is true the appearance is different. This is clear from the meaning of 'knowing', at this point as knowing that though something is true the appearance is different. The discernment of this now by spiritual good, which is 'Israel', resulted from the influx of the internal celestial, which is 'Joseph' - the influx dealt with above in 6289, 6291. When spiritual good has become enlightened as a result of such an influx it discerns the truth of the matter, which is that good belongs in the first place and truth in the second, and also that the appearance is different from this. Yet spiritual good goes on to make the matter of which one is the first rest in the fact that truth is going to rule over good, as described in what follows, and for that reason Israel keeps his right hand on the younger son's head and his left on that of the firstborn.

6289. 'And he grasped his father's hand' means an influx into the power which his obscure discernment possessed. This is clear from the meaning of 'grasping the hand' as an influx into the power of discernment. For when the internal flows into the external, wishing to make it think and will something, it grasps hold of it so to speak. Here it takes hold of its power of discernment, meant by 'the hand'; for 'the hand' means power, see, 878, 3387, 4931-4937. The reason why that discernment is said to be obscure is that spiritual people, who are represented by 'Israel', dwell in obscurity compared with celestial ones, who are represented by 'Joseph'. For more about spiritual people and their dwelling in obscurity compared with celestial ones, see 2708, 2715, 2716, 2718, 2831, 2849, 2935, 2937, 3873, 4401.

[2] The fact that spiritual people dwell in obscurity is plainly evident from the consideration that prior to regeneration they are altogether in the dark about what is true and good, and that when they are being regenerated it is truth such as that contained in the teaching of their Church that they acknowledge and in which they put their trust, irrespective of whether it is true or not. Even so it is this truth that becomes good with them when it becomes part of what they will and consequently of their life. It is that good which is called the good of truth, also the good of faith, as well as spiritual good or the spiritual Church's good. Anyone who turns his mind to the matter can see what is the essential nature of this good deriving from such an origin. Nevertheless good derived from that kind of truth, even among gentiles, is acceptable to the Lord, when it has charity towards the neighbour as its chief concern and when that charity has innocence within it.