5149. 'And the birds were eating them out of the basket, from upon my head' means that falsity originating in evil would consume it. This is clear from the meaning of 'the birds' as intellectual concepts and also thoughts, and consequently the things which flow from them - in the genuine sense truths of every kind, and in the contrary sense falsities - dealt with in 40, 745, 776, 778, 866, 988, 7219; from the meaning of eating' as consuming (in the original language the verb to eat also denotes to consume); and from the meaning of 'the basket' as the will part of the mind, dealt with in 5144, 5146, in this case evil coming from the will part since the basket has holes in it, 5145. From this it follows that 'the birds were eating them out of the basket, from upon his head' means that falsity originating in evil would consume it.

[2] Falsity has two different origins, doctrine and evil. Falsity originating in doctrine does not consume any form of good, for a person can have such falsity in his mind and yet desire what is good, which is why people taught any kind of doctrine, including gentiles, can be saved. But falsity originating in evil is falsity which does consume good. Evil itself is opposed to good; yet it does not by itself consume any good but relies on falsity to do so. For falsity attacks the truths which are the defenders of good, those truths being so to speak the ramparts behind which good resides. Falsity is used to attack those ramparts, and once this has been done, good is given over to destruction.

[3] Anyone unacquainted with the fact that 'birds' means intellectual concepts will inevitably suppose that when mentioned in the Word the expression 'birds' is either used to mean birds literally or else is used, as in everyday speech, in a figurative sense. Except from the internal sense no one can know that 'birds' means things belonging to the understanding, such as thoughts, ideas, reasonings, basic assumptions, and consequently truths or falsities, as in Luke,

The kingdom of God is like a grain of mustard seed, which someone took and sowed in his garden, and it grew and became a big tree so that the birds of the air dwelt in its branches. Luke 13:19.

'The birds of the air' here stands for truths.

[4] In Ezekiel,

It will turn into a noble cedar, and under it will dwell every bird of every sort; ¹ in the shade of its branches they will dwell. Ezekiel 17:23.

'Bird of every sort' stands for truths of every kind. In the same prophet,

Asshur was a cedar in Lebanon. In its branches all the birds of the air made their nests, and under its branches every beast of the field brought forth, and in its shadow dwelt all great nations. Ezekiel 31:3, 6.

'The birds of the air' stands in a similar way for truths.

[5] In the same prophet,

Upon its ruin will dwell every bird of the air, and on its branches will be every wild animal of the field. Ezekiel 31:13.

'Bird of the air' stands for falsities. In Daniel,

Nebuchadnezzar saw in a dream. Behold, a tree in the midst of the earth; under it the beasts of the field had shade, and in its branches dwelt the birds of the air. Daniel 4:10, 12, 14, 21.

Here also 'the birds of the air' stands for falsities.

[6] In Jeremiah,

I looked, and behold, there was no man; and every bird of the air had flown away. Jeremiah 4:25.

'No man' stands for no good, 4287, 'the birds of the air which had flown away' for the fact that truths had been dispersed. In the same prophet,

From bird of the air even to beast they have flown away, they have gone away. Jeremiah 9:10.

Here the meaning is the same. In Matthew,

A sower went out to sow; and some fell on the pathway, and the birds came and devoured it. Matthew 13:3-4.

Here 'the birds of the air' stands for reasonings, and also for falsities. The same meaning may be seen in many other places.

Imibhalo yaphansi:

5145. 'With holes in them were on my head' means without a termination anywhere at all in the middle. This is clear from the meaning of 'with holes in' as that which is open from top to bottom, thus that which is not closed and therefore has no termination anywhere at all in the middle; and from the meaning of 'the head' as interior degrees, in particular those that constitute the will. For the head is the primary location where all substances and forms exist, and is therefore the place to which all sensations travel and register themselves, and the place from which all actions spring and are derived. The powers of the mind too - the power of understanding and that of the will - are plainly located there, which is why interior degrees are meant by 'the head'. 'The baskets' [in the baker's dream] represented those powers within 'the head'.

[2] The subject at present is the sensory impressions subject to the will part of the mind, 'baskets on the head with holes in them' meaning that interior degrees existed without a termination anywhere at all in the middle. Therefore those sensory impressions, as follows from this, were cast aside and condemned. But some explanation must be given of what is meant by 'without a termination anywhere at all in the middle'. Interiorly the human being is divided into separate degrees, and each degree has its own termination that serves to separate it from the degree beneath it. This is so with every degree from the inmost one to the outermost. The interior rational constitutes the first degree, the degree in which celestial angels are, that is, where the inmost or third heaven is. The exterior rational makes up the second degree, the one in which spiritual angels are, that is, where the middle or second heaven is. The interior natural makes up the third degree, the one in which good spirits are, that is, where the last and lowest or first heaven is. And the exterior natural, the level of the senses, makes up the fourth degree, in which man is.

[3] These degrees also exist within man, each degree completely distinct and separate. Consequently, if he leads a good life, he is interiorly a miniature heaven; that is, his interiors correspond to the three heavens. Also, if he has led a life of charity and love he can be taken after death all the way up to the third heaven. But if he is to be someone like this, each degree within him must be furnished with its own specific termination that makes it separate from the next one. When those degrees do have those terminations, making them distinct and separate from one another, each degree has a floor on which good flowing in from the Lord can rest and where it is received. Without such terminations acting as floors that good is not received but passes straight through, as if through a sieve or through 'a basket with holes in it', down to the sensory level. There, because it has not received any direction on the way, this good is turned into something foul, though it is seen as good by the recipients of it at that lowest level. That is to say, the good is turned into the kind of delight that belongs to a selfish and worldly love, and consequently into the kind of delight that belongs to hatred, revenge, cruelty, adultery, and avarice, or into sheer self-gratification and personal extravagance. This is what happens if the degrees of a person's will exist without a termination anywhere at all in the middle, that is, if 'they have holes in them'.

[4] One can also actually know whether these terminations and therefore floors exist; people's abilities to perceive what is good and true point to the existence of them, as do their consciences. In the case of those who, like celestial angels, have the ability to perceive what is good and true, terminations exist in every degree, from the first to the last. Unless each degree has its own termination, no perceptive abilities such as these can exist. Regarding these abilities, see 125, 202, 495, 503, 511, 536, 597, 607, 784, 865, 895, 1121, 1383, 1384, 1387, 1919, 1144, 2145, 2171, 2515, 2831. In the case of those who, like spiritual angels, have conscience, terminations likewise exist, but only in the second degree or else in the third down to the last. For them the first degree is closed. One must say in the second degree or else in the third because conscience is twofold - interior and exterior. Interior conscience is one that concerns itself with what is spiritually good and true, exterior conscience one that concerns itself with what is just and fair. Conscience itself is an interior floor which provides inflowing Divine Good with a termination; but those who have no conscience do not have any interior floor to receive that influx. In their case good passes straight through to the exterior natural, or the natural level of the senses, where it is turned, as has been stated, into foul delights. These people sometimes feel pain like that of conscience, but this is not conscience. The pain is caused by the loss of what they delight in, such as the loss of position, gain, reputation, life, pleasures, or the friendship of others who are like themselves. They suffer pain because the terminations which they possess consist in those kinds of delights. From all this one may see what is meant in the spiritual sense by 'baskets with holes in them'.

[5] Particularly so in the next life one can discern whether or not the degrees of a person's will have been furnished with terminations. In the case of one who has been furnished with them, a zeal exists for what is spiritually good and true or for what is just and fair. For such persons had done what was good for the sake of what was good or for the sake of what was true, and had practised what was just for the sake of what was just or for the sake of what was fair, not for the sake of gain, position, and the like. All whose interior degrees of the will have been furnished with terminations are raised up to heaven, for the inflowing Divine is able to lead them there. But all whose interior degrees of the will have not been furnished with terminations make their way to hell, for what is Divine passes straight through and is turned into that which is hell-like, as when the heat of the sun falls on foul excrement and a disgusting stench is given off by it. Consequently all who have had conscience are saved, but those who have had none are incapable of being saved.

[6] Degrees of the will are said to have holes in them, or to have no terminations, when there is no affection for goodness and truth, or for justice and equity, and when these virtues are considered to be of little or no value at all compared with anything else, or are esteemed solely for the sake of acquiring gain or position. The affections are what supply terminations and serve to close off, which is also why they are called bonds or restraints - affections for what is good and true being internal bonds, and affections for what is evil and false external ones, 3835. Unless the affections for what is evil and false acted as bonds or restraints the person would be insane, 4217; for insanity is nothing else than the removal of such restraints, so that no terminations are present in such persons. Even so, though these people do not possess any internal restraints and are therefore inwardly insane, so far as their thoughts and affections are concerned, an eruption of these is held back by external restraints, which consist in affections for gain, position, or reputation for their own sake, and consequently in a fear of the law or of loss of life. This was represented in the Jewish Church by the law that in the house of one who had died every open vessel which had no covering [or] cord [to fasten it] was unclean, Numbers 19:15.

[7] Much the same is also meant by 'works full of holes' in Isaiah,

Those that make linen out of silk [threads], and those that weave works full of holes, will blush. And its foundations will be broken to pieces - all those making pools of the soul ¹ their wages. Isaiah 19:9-10.

And by 'holes' in Ezekiel,

The Spirit brought the prophet to the door of the court, where he looked, and behold, a hole in the wall. And He said to him, Son of man, bore a hole through the wall. He therefore bore a hole through the wall, and behold, a door. Then He said to him, Go in and see the abominations that they do here. When he went in and saw, behold, every likeness of creeping thing and of beast, an abomination; and all the idols of the house of Israel, portrayed on the wall round about, etc. Ezekiel 8:7-10.

Imibhalo yaphansi: