"That by these words is signified that truth should be conjoined with the celestial principle, appears from the signification of a wife, as denoting truth that is to be conjoined to the celestial principle; as was shewn above at verses 11 and 12, and as appears also from what has been now said.

1498. Verse 20. And Pharaoh commanded his men concerning him; and they sent him away, and his wife, and all that he had. "And Pharaoh commanded his men concerning him, and they sent him away," signifies that scientifics left the Lord: and his wife," signifies that truths were conjoined to celestial things: "and all that he had," signifies all things that appertained to celestial truths.

1499. "And Pharaoh commanded his men concerning him." -That by these words is signified that scientifics left the Lord, appears from the signification of Pharaoh, as denoting science; ind also from the signification of men, as denoting things in tellectual; according to what was shewn above, n. 158. In the present case, being predicated of Pharaoh, or science, men signify things suitable to that subject. With respect to scientifics leaving the Lord, the case is this. When things celestial are conjoined with intellectual truths, and these truths become celestial, then all things which are vain and unprofitable are dissipated of themselves: this is an effect which the celestial principle always carries with it.

1500. "And his wife."-That these words signify truths conjoined with things celestial, viz., that scientifics left those truths, appears from the signification of a wife, as denoting truth conjoined with the celestial principle; concerning which, see above it appears also from what has just been said. Vain and unprofitable scientifics leave things celestial, as things light and trifling are wont to leave wisdom; they are like crustaceous or scaly substances which separate themselves of their own. accord.

1501. “And all that he had."-That these words signify, all things appertaining to celestial truths, follows as a consequence.

1502. Hence then it appears, that the sojourning of Abram in Egypt represents and signifies nothing else but the Lord, and in fact, his instruction in childhood. This is confirmed also by what is said in Hosea: "Out of Egypt have I called my son," (xi. 1; Matt. ii. 15 ;) and further, by what is said in Moses: "The dwelling of the children of Israel, who dwelt in Egypt, was four hundred and thirty years: and it came to pass at the end of four hundred and thirty years. even the self-same day it came to pass, that all the armies of Jehovah went forth out of the land of Egypt," (Exod. xii. 40, 41;) which years were not reckoned from the entrance of Jacob into Egypt, but from the sojourning of Abram in Egypt, from which time four

hundred and thirty years had passed: thus by the Son called out of Egypt, as mentioned in Hosea xi. 1, is signified, in the internal sense, the Lord and hereby it is further evident, that by Egypt, in the Word, is signified nothing else but science; according to what was shewn, n. 1164, 1165, 1462. That these arcana are contained in the history, may appear also from this consideration, that similar things are related of Abram, when he sojourned in the land of the Philistines, viz., that he called his wife his sister, (Gen. xx. 1 to the end;) and likewise of Isaac, when he sojourned in the land of the Philistines, when he also called his wife his sister, (Gen. xxvi. 6-13;) which things would never have been recorded in the Word, and nearly with similar circumstances, unless these arcana had lain concealed in them. Moreover, that such arcana are contained in the Word, may further appear from this consideration, that it is the Word of the Lord, which can by no means have any life, unless it contain an internal sense which has respect to him. The arcana which lie concealed in the above relation, and also in what is recorded concerning Abram and Isaac in the land of the Philistines, relate to the manner in which the Human Essence of the Lord was conjoined to the Divine Essence, or, what is the same thing, how the Lord, as to his Human Essence also, became Jehovah; and they teach that this process commenced from his childhood; which commencement of it is the subject here treated of. Moreover, the particulars here recorded involve more arcana than man is capable of believing; and such of them as can be explained are so few as scarce to be of any amount. Beside most profound arcana concerning the Lord, they also involve arcana relating to the instruction and regeneration of man, in order to his becoming celestial; and also relating to his instruction and regeneration in order to his becoming spiritual; and this not only in relation to man in particular, but also to the church in general. They further involve arcana concerning the instruction of infants in heaven; in short, concerning the instruction of all who become images and likenesses of the Lord. These arcana do not at all appear in the literal sense, by reason that the historical relations which compose that sense intervene and cause darkness; but they appear in the internal sense.

CONTINUATION OF THE SUBJECT RESPECTING PERCEPTIONS; AND RESPECTING SPHERES IN THE OTHER LIFE.

1504. IT has been already observed, that in the other life the character of every one is known at his first approach, whether he opens his lips to speak, or not; from which circumstance it is obvious, that the interiors of man have a certain unknown ac tivity, by which the character of a spirit is perceivable. That this is the case might appear from this consideration, that the sphere of such activity not only extends itself to a distance, but is also at particular times, when the Lord permits, made manifest to the senses by various methods.

1505. I have likewise been informed how those spheres are procured which are made so sensible in the other life. To give some idea of this matter, let us take for an example one who has conceived a high opinion of himself, and of his own excellence, compared with others; such a person at length contracts such a habit, and, as it were, such a nature, that whithersoever he goes, and whenever he sees or converses with other persons, his attention is fixed on himself. This he at first manifestly perceives, but afterwards he does it without taking notice of it: still however the same regard to himself prevails, and is uppermost, both in all the particulars of his affection and thought, and in all the particulars of his behavior and conversation. This is discernible even amongst men, who can perceive it in others. Such then is the nature of that which causes a sphere in the other life; and there it is perceptible, yet only at such times, and on such occasions, as the Lord permits. This is the case with other affections: wherefore there are as many spheres as there are affections, and compounds of affections, which are innumerable. sphere of a spirit is, as it were, his image extended without him, and is indeed the image of all things appertaining to him. But what is exhibited visibly and perceptibly in the world of spirits, is only a sort of general image or resemblance: its quality, however, as to its particulars, is discerned in heaven; but its quality as to its particulars of particulars, or individual component principles, no one knows but the Lord alone.

The

1506. In order to the better understanding of the nature of spheres, it may be expedient to adduce a few cases from experience. A certain spirit, with whom I was acquainted, and had eonversed, during his life in the body, appeared frequently afterwards amongst the wicked. This spirit, by reason of the high opinion he entertained of himself, had procured to himself a sphere of excellence, in comparison with others; in consequence of which, other spirits suddenly fled away, so that none appeared but himself alone, who then filled the whole circumambient sphere, which was a sphere of self-regard. Presently, being forsaken also by

his associates, he fell into another state; for if any one in the other life be abandoned by the society in which he is, he becomes at first, as it were, half dead, his life being then sustained only by an influx of heaven into his interiors. He then began to bemoan himself, and to be tormented. It was declared after wards by the other spirits, that they could not endure his presence, because he wished to be greater than others. At length, being associated with others, he was raised up on high, and thus it seemed to him as if he alone governed the universe: to such a height of arrogance does self-love swell when left to itself. He was afterwards cast down amongst the infernals. Such is the lot which awaits those who think themselves greater than others. Self-love, more than any other love, is contrary to mutual love, which is the life of heaven.

1507. There was a certain spirit, who, during his life in the body, seemed to himself to be great and wise in comparison with others; in other respects he was well-disposed, and not so much given to despise others in comparison with himself; but being of high birth, he had contracted a sphere of pre-eminence and authority. This spirit came to me, and for a long time said nothing, but I perceived that he was encompassed about as it were with a mist, which proceeding from him began to overspread the associate spirits; at which they began to feel distressed. Upon this they spoke with me, and said, that they could not on any account bear his approach, because they felt themselves deprived of their liberty, and as if they did not dare even to open their lips to speak. He also began to discourse, and entered into conversation with them, calling them his sons, and at times instructing them, but in the spirit of authority which he had contracted. Hence may appear what is the nature and quality of the sphere of authority in the other life.

1508. It has been given me frequently to observe, that such as had been advanced to high rank in the world, could not avoid contracting from it a sphere of authority, nor consequently could they conceal or reject it in the other life. In such of them, however, as have been endowed with faith and charity, the sphere of authority is wonderfully tempered with a sphere of goodness, so as not to be troublesome to any one; nay, a species of corresponding subordination is also yielded them by well-behaved spirits. Such, however, have not a sphere of rule and dominion, but only a natural sphere in consequence of their high birth : wherefore, in process of time, they put it off, because they are good, and take pains to divest themselves of it.

1509. There were with me for some days a species of spirits, who, during their life in the world, had paid no regard to the good of society, but only to themselves, being unfit for the duties of any office in the state, having no end in life but to indulge in luxury and refinement, and to be distinguished by the elegance of

their dress, or to accumulate wealth, practising various deceptive pretences and modes of insinuation, by flattery and affecting a regard to duty, merely with a view to appearance, and that they might obtain the management of the revenue of their sovereign, whilst they looked down with contempt on all those who were seriously occupied with the business of their employments. It was perceived that they had been courtiers. Their sphere was of such a nature as to deprive me of all power of applying to business, and to make it so irksome to me to do or think about any thing serious, true, and good, in its nature, that at length I scarce knew what to do. Such, when they come amongst other spirits, induce on them the same listlessness. In the other life they are useless members, and are rejected whithersoever they go.

1510. Every spirit, and still more every society of spirits, have their own particular sphere proceeding from the principles and persuasions they have imbibed, which is a sphere of those principles and persuasions. Evil genii have a sphere of lusts. The sphere of principles and persuasions is of such a nature, that, when it acts upon another spirit, it causes truths to appear like falsities, and calls forth all sorts of confirmatory arguments, so as to induce the belief that things false are true, and that things evil are good. Hence it may appear, how easily man may be confirmed in falsities and evils, unless he believes the truths which are from the Lord. Such spheres have a greater or less density according to the nature of the falsities which give them birth. These spheres can in no respect accord with the spheres of spirits principled in truths, but as they approximate each other, there arises a conflict; when if, by permission, the sphere of falsity prevails, the good come into temptation, and into anxety. There was perceived also a sphere of incredulity, which is of such a nature, that the spirits from whom it proceeds believe nothing which is told them, and scarce what is exhibited to their view. The sphere also of those who believe nothing but what they comprehend by the bodily senses, was made perceptible. There likewise on a time appeared to me a certain spirit, in a darkish habit, sitting at a mill, and, as it were, grinding corn, and beside him there appeared small mirrors: I saw afterwards some produced by phantasy, but which were of an aerial nature. I wondered who he was; but he came to me and said, that he was the person who sat at the mill, and that he had an idea that all things in the aggregate, and every particular thing singly, was merely the creature of phantasy, and that nothing real existed. It was by reason of his entertaining such ideas that he was reduced to the state here described.

1511. It has been made known to me by much experience, and with such certainty as to admit of no doubt, that the spirits who are principled in false sentiments, enter by influx into the thoughts, and induce a persuasion as if what is false were truth, so that