774. Zoti është gjithmonë me çdo njeri, me të këqijtë dhe me të mirët, sepse pa praninë e Tij askush nuk mund të jetojë, por ardhja e Tij është vetëm me ata që e pranojnë, dhe ata janë ata që besojnë në Të dhe i zbatojnë urdhërimet e Tij. . Prania e vazhdueshme e Zotit e bën njeriun të bëhet racional dhe i mundëson atij të bëhet shpirtëror. Është efekti i dritës që buron nga Zoti si Dielli i botës shpirtërore dhe që njeriu e merr në kuptimin e tij; është e vërteta e lehtë, përmes së cilës ai ka racionalitet. Por ardhja e Zotit është me ata që bashkojnë nxehtësinë me dritën, domethënë bashkojnë dashurinë me të vërtetën; sepse drita që buron nga ai Diell është dashuri për Zotin dhe për fqinji. Vetëm prania e Zotit dhe ndriçimi pasues i të kuptuarit, mund të krahasohet me praninë e dritës së diellit në botë; dhe nëse kjo nuk kombinohet me nxehtësinë, gjithçka në tokë do të vdesë. Nga ana tjetër, Ardhja e Zotit mund të krahasohet me ardhjen e ngrohtësisë në pranverë; dhe ndërsa nxehtësia më pas bashkohet me dritën, toka zbutet dhe fara fillon të mbijë dhe vazhdon të prodhojë fruta. E tillë është paralelja midis mjedisit shpirtëror të shpirtit të njeriut dhe mjedisit natyror të trupit të tij.

5202. 'And behold, seven other cows were coming up after them out of the river' means falsities belonging to the natural which are also at the boundary. This is clear from the meaning of 'cows' as the truths belonging to the natural, dealt with just above in 518, so that in the contrary sense 'cows' means falsities (for most things in the Word have a contrary meaning that can be recognized from the genuine one, and therefore since truths of a natural kind are meant by 'cows' in the genuine sense, falsities of the same kind, thus falsities within the natural, are meant in the contrary sense); and from the meaning of 'the river' as the boundary, also dealt with above, in 5196, 5197. The presence of those falsities at the boundary is also evident from the use of the words 'came up out of the river', for coming or going up is used in reference to an advance made from what is exterior towards things that are interior, 3084, 4579, 4969.

[2] The implications of this, since it forms the subject in what follows, must be stated here. The previous chapter dealt with the exterior natural, with the fact that some impressions were the kind that belonged to the understanding while others were the kind that belonged to the will. The former were accepted, but the latter were cast aside. Impressions such as belonged to the understanding were represented by 'the cupbearer', and those such as belonged to the will by 'the baker'. Also, because the kind belonging to the understanding were accepted, they were also made subordinate to the internal natural. These were the matters that were dealt with in the previous chapter, in which the first stage in the rebirth of the natural is described.

[3] In the present chapter however the subject is the influx of the celestial of the spiritual into the impressions in the natural which were retained, that is to say, the impressions belonging to the understanding part there, which are meant now by 'the cows beautiful in appearance and fat-fleshed'. But as the natural cannot undergo any rebirth solely so far as ideas belonging to the understanding are concerned, desires belonging to the will must also be involved; for every individual part of the natural, to be anything at all, must include some element belonging to the understanding and at the same time another element belonging to the will. But because the will element that was present previously has been cast aside a new one must therefore enter in to replace it. This new element is received from the celestial of the spiritual which, together with its influx into the natural, is the subject in the present chapter. What the natural is like in this state is described in the internal sense - a state in which the truths there have been banished by falsities, so that the natural has been left exposed to the celestial of the spiritual. These are the considerations that are meant by the devouring of the good cows by the bad cows and the swallowing up of the full heads of grain by the empty ones, and after this by Joseph's making provision for all the land of Egypt. But in the Lord's Divine mercy more regarding these matters will be stated in what follows.

[4] They are, what is more, the kind of considerations that scarcely fall within the area of light within the human understanding, for they are the arcana of regeneration which in themselves are countless but about which a person knows barely anything at all. The person with whom good is present is undergoing rebirth every moment, from earliest childhood to the final stage of his life in the world, and after that for ever. This is happening to him not only interiorly but also exteriorly; and this rebirth involves processes that are amazing. They are processes which for the most part constitute angelic wisdom, and that wisdom, as is well known, is indescribable, embracing such things as ear has not heard, nor eye seen, and such as have never entered man's thought. ¹ The internal sense deals with such matters and so is suited to angelic wisdom; and when this sense passes into the sense of the letter it becomes suited to human wisdom, and in an unseen way it stirs the affections of those who, motivated by good, have the desire to know truths received from the Word.

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