7016. 'And said [to him], I will go, I beg you, and return to my brothers who are in Egypt' means being raised to more internal and more spiritual life in the natural. This is clear from the meaning of 'going and returning' as a further state of life, and the further state of life here consists in being raised to more internal and more spiritual life, thus life closer to the Divine, for in reference to the Lord, whom 'Moses' represents, 'going and returning' is used to mean being raised to the Divine Being (Esse) or Jehovah, who was within Him and from whom He came; from the representation of the children of Israel, to whom 'brothers' refers here, as the Lord's spiritual kingdom and consequently the spiritual Church, dealt with in 6426, 6637; and from the meaning of 'Egypt' as the natural, dealt with in 6147, 6252. From all this it is evident that 'I will go, I beg you, and return to my brothers who are in Egypt' means being raised to more internal and more spiritual life in the natural. For just as Moses' dwelling in Midian meant life with those who are guided by the truth that goes with simple good, and so are governed by simple good, 7015, so now his dwelling with the children of Israel means life with those who are guided and governed by the truth and good of the spiritual Church, which is more internal and more spiritual than the former life. Regarding the fact that the good and truth of that Church are in the natural, see 4286, 4402.

5288. 'And set him over the land of Egypt' means which will set in order all that is in the natural mind. This is clear from the meaning of 'setting over something' as appointing one who will set in order, thus as setting in order; and from the meaning of 'the land of Egypt' as the natural mind, as above in 5276, 5278, 5279. The pronoun 'him' used here refers to a man with intelligence and wisdom, by whom truth and good are meant. From this it is evident that the words used here mean that truth and good will set in order all that exists in the natural it is indeed good and truth which set every single thing in order in the natural mind, for when good and truth flow in, they do so from within and in that way place every single thing in its proper position.

[2] The person who does not know about the nature of the human power of thought, or who does not know about the human ability to look at things, see what they are, analyse them, form conclusions regarding them, and finally transmit them to the will and through the will into action, will see nothing wondrous in any of this. Such a person imagines that all this happens naturally he is totally unaware of the fact that every single thought flows in from the Lord by way of heaven, and that but for that inflow from the Lord a person cannot have any thought at all, and also that as that inflow is diminished, so is his thought. Nor therefore does that person know that good flowing in from the Lord by way of heaven sets all things in order, shaping them into an image of heaven, so far as the person allows this to happen. Nor consequently does he know that such inflowing thought possesses the heavenly form. The heavenly form is the form in which the communities of heaven exist set in their proper order, a form that accords with the one which good and truth going forth from the Lord produce.