3679.“以扫见以撒已经给雅各祝福”表属世良善对于通过雅各所代表的真理良善（与神圣理性）结合的思维。这从“见”和“祝福”的含义，以及“以扫”、“以撒”和“雅各”的代表清楚可知：“见”是指思考，因为思考无非是内观，或内视；“以扫”是指属世层的良善（参看3300，3302，3322，3494，3504，3576，3599节）；“祝福”是指结合（3504，3514，3530，3565，是3584节）；“以撒”是指主的神圣理性的神性良善，如前所述；“雅各”是指真理的良善（3669，3677节）。由此明显可知“以扫见以撒已经给雅各祝福”表属世良善对于通过真理的良善结合的思维。
至于属世良善对于通过真理良善结合的思维是什么，这一点完全理性解释清楚是不可能的，但必须予以简要解释。属世良善的思维就是存在于理性人或内在中，并通过理性人或内在人，尤其通过理性人的良善而存在于属世人或外在人中的思维。进行思考的是理性人或内在人，而不是属世人或外在人。因为理性人或内在人居于天堂之光，这光含有来自主的聪明智慧在里面（3195，3339，3636，3643节）；而外在人居于尘世之光，这光里面没有任何聪明，甚至没有生命。因此，若不是内在人在外在人里面思考，思维根本就不可能存在。然而，在人看来，思维似乎居于他的外在人，因为他通过那些经由感官进入并属于这个世界的事物思考。
这个问题就像眼睛的视觉。感官人以为眼睛凭自己去看，而事实上，眼睛只不过是一个身体器官而已，内在人通过它可以观看身体外面的事物，也就是这个世界的事物。这个问题还和话语差不多。感官人可能以为嘴和舌头凭自己说话，想得稍微深一点的，以为是被肺激活的喉和内在器官在说话；而事实上，是思维藉着器官部位在说话，因为话语无非是以语言来表达的思维。这类感官幻觉有很多。这个问题还类似于显现在外在人中的一切生命，因为内在人的生命在外在人里面，如同在它自己的物质或肉体器官中。
至于思维，情况是这样：只要人活在肉身，他就通过属世层里面的理性层进行思考。不过，当属世层与理性层相对应时，思维是一回事；当属世层与理性层不相对应时，思维则完全是另一回事。当属世层相对应时，这人就是理性的，其思维也是属灵的；但当属世层不相对应时，他就不是理性的，其思维也不可能是属灵的。因为对属世层对应于理性层的人来说，交流是开放的，以至于来自主的天堂之光能经由理性层流入属世层，并以聪明和智慧来启示它。故此人变得理性，其思维也是属灵的。但对属世层不对应于理性层的人来说，交流是关闭的，只有些许光明总体上从周围流入，并透过缝隙经由理性层进入属世层。结果，他并不理性，其思维也不是属灵的。因为人照着他所享有的天堂之光的流注进行思考。这表明，每个人都是照着属世层与理性层在良善与真理上相对应的状态进行思考。
但灵人与天使的思维方式与世人的不同。诚然，他们的思维也终止于属世层，因为他们也带有全部的属世记忆及其情感，只是不允许使用这种记忆（参看2475-2479节）。然而，他们虽然不可使用它，但它仍作为一个层面或根基而服务他们，以便他们的思想观念可以终止于其中。所以，他们的思想观念更为内在，他们的言语不像世人的那样采取词语表达的形式，而是采取真实事物形式。由此明显可知，他们思维的性质也取决于其属世层与理性层相对应的性质。以下事实也是显而易见的，即：有些灵人是理性的，其思维也是属灵的；而有些灵人是不理性的，其思维也不是属灵的。这二者之间的区别完全取决于他们活在肉身时的情感和由此对事物的思维的性质，也就是取决于他们在世时所获得的生命状态。
由此可在某种程度上表明何为属世良善的思维。也就是说，它是存在于属世层的良善里面的思维。按照灵人的观念，它被称为属世良善所拥有的思维；但按照世人的观念，它被称为属世层的良善里面的思维。当视良善为目的时，理性层就在这后者，也就是属世层的良善里面进行思考。因此，属世良善关于经由真理的良善结合的思维就是属世层里面关于目的的思维。也就是说，它是关于真理如何与良善结合，并且照着神序经由平常途径结合的思维；如前面频繁所述，这种平常途径就出自外在的、因而在次序上为最末层或最表层的那类事物，因为属世层的全部重生就是从这些开始的。这些最表层或最末层的事物就是初始认知，诸如幼年期和童年期所学到的那类认知，如前所述（3665节末尾）。
一开始，“以扫”所代表的良善真理并没有在外在形式上与“雅各”所代表的真理良善联结起来，因为相对良善的真理来说，真理的良善是颠倒的（3669节）。但它们仍从至内在，也就是在目的上联结在一起。因为如前所述，源于良善的真理所关注的目的是，真理可以照次序与它联结，而这也正是源于真理的良善的目的。由于是目的将它们联结在一起，于是这二者如此结合（3562，3565节）。一开始次序的颠倒只是达成目的的方法而已。
Potts(1905-1910) 3679
3679. And Esau saw that Isaac blessed Jacob. That this signifies the thought of natural good concerning conjunction through the good of truth which is "Jacob," is evident from the signification of "seeing," as being to think; for thinking is nothing else than seeing inwardly, or internal sight; and from the representation of Esau, as being the good of the natural (see n. 3300, 3302, 3322, 3494, 3504, 3576, 3599); from the signification of being "blessed," as being conjunction (n. 3504, 3514, 3530, 3565, 3584); from the representation of Isaac, as being the Lord's Divine rational as to Divine good (treated of above); and from the representation of Jacob, as being the good of truth (n. 3669, 3677). From all this it is evident that by "Esau saw that Isaac blessed Jacob," is signified the thought of natural good concerning conjunction through the good of truth. [2] What is meant by the thought of natural good concerning conjunction through the good of truth cannot be fully explained to the apprehension, but yet must be briefly explained. The thought of natural good is the thought of the rational or internal man within the natural or external man, and indeed from the good of the latter; for it is the rational or internal man which thinks, and not the natural or external man; the former, or internal man, is in the light of heaven, in which light there is intelligence and wisdom from the Lord (n. 3195, 3339, 3636, 3643); but the external man is in the light of the world, in which there is no intelligence, and not even life; and therefore unless the internal man were to think within the external, it would not be possible to think at all. And yet thought appears to man to be in his external man, inasmuch as he thinks from those things which have entered in by the senses and are of the world. [3] The case is the same as with the sight of the eye. The sensuous man supposes that the eye sees of itself, when yet the eye is merely an organ of the body by which the internal man sees those things which are out of the body, or which are in the world. It is also the same as with speech. The sensuous man would suppose that the mouth and tongue speak of themselves; and they who think somewhat more deeply, that the larynx and interior organs speak by breath from the lungs; when yet it is the thought which speaks by means of these organs, for speech is nothing but thought speaking. There are many such fallacies of the senses. The case is the same in regard to all apparent life in the external man in that it is the life of the internal man therein as in its material and corporeal organ. [4] With respect to thought, the case is this: So long as man lives in the body he thinks from the rational in the natural, but with a difference accordingly as the natural corresponds to the rational, or does not so correspond. When the natural corresponds, the man is rational, and thinks spiritually; but when the natural does not correspond, the man is not rational, nor can he think spiritually; for with the man whose natural corresponds to his rational the communication is opened, so that the light of heaven from the Lord can flow in through the rational into the natural, and enlighten it with intelligence and wisdom; hence the man becomes rational and thinks spiritually. But with the man whose natural does not correspond to the rational the communication is closed, and there only flows in somewhat of light in general round about, and through chinks through the rational into the natural; and the result is that the man is not rational, and does not think spiritually; for a man thinks according to the influx of the light of heaven that he enjoys. This shows that every man thinks according to the state of correspondence in respect to good and truth of the natural with the rational. [5] But spirits and angels do not think in the same way as man; their thought is indeed also terminated in a natural, for they have with them all the natural memory and its affections, but are not allowed to use this memory (see n. 2475-2479); yet although they are not allowed to use it, it nevertheless serves them as a plane, or as a foundation, in order that the ideas of their thought may be terminated therein. Hence it is that the ideas of their thought are more interior, and their speech is not as with man from forms of words, but from forms of actual things; showing that their thought also is such as is the correspondence of their natural with their rational; and that there are spirits who are rational, who think spiritually, and also those who are not rational, who do not think spiritually; and this exactly in accordance with their affections and consequent thoughts of things in the life of the body; that is, with the state of life they had acquired in the world. [6] From this it may in some measure appear what the thought of natural good is, namely, that it is thought in the good of the natural. According to the idea of spirits that is called the thought of natural good which according to the idea of men is called thought in the good of the natural. In this latter, that is, in the good of the natural, the rational thinks when it has regard to good as the end. Thus the thought of natural good concerning conjunction through the good of truth, is thought in the natural concerning the end, namely, how truth can be conjoined therewith; and this according to Divine order by the common way; which, as has often been said above, is from such things as are external, and thus which are the ultimate or last in order; for all the regeneration of the natural commences from these. These last or ultimate things are the first knowledges, such as are those of infants and children, concerning which see above (n. 3665). [7] In the beginning the truth of good, which is "Esau," is not conjoined in the external form with the good of truth, which is "Jacob;" for the good of truth is inverse in respect to the truth of good (n. 3669); but still they are inmostly conjoined, that is, in respect to ends. For the end of the truth which is from good is that truths may be adjoined to it according to order; and this also is the end of the good which is from truth; and inasmuch as the end conjoins, therefore they are conjoined (n. 3562, 3565). The inverse of order is at first only a means that has respect to the end.
Elliott(1983-1999) 3679
3679. 'Esau saw that Isaac had blessed Jacob' means the thought which natural good had regarding the joining [to the Divine Rational] through the good of truth, represented by 'Jacob'. This is clear from the meaning of 'seeing' as thinking, for thinking is nothing else than inward seeing, or internal sight; from the representation of 'Esau' as the good of the natural, dealt with in 3300, 3302, 3322, 3404, 3504, 3576, 3599; from the meaning of 'being blessed' as a joining together, dealt with in 3504, 3514, 3530, 3565, 3584; from the representation of 'Isaac' as the Lord's Divine Rational as regards Divine Good, dealt with already; and from the representation of 'Jacob' as the good of truth, dealt with in 3669, 3677. From all this it is evident that 'Esau saw that Isaac had blessed Jacob' means the thought which natural good had regarding the joining through the good of truth.
[2] But as to what thought which natural good had regarding the joining through the good of truth may be, no wholly intelligible explanation is possible. Even so, let a brief explanation be given. The thought which natural good has is the thought which exists in the rational or internal man and from there in the natural or external man, in particular from the good of the rational man. It is the rational or internal man which thinks, not the natural or external; for the rational or internal man dwells in the light of heaven, a light which holds intelligence and wisdom from the Lord within it, 3195, 3339, 3636, 3643, whereas the external man dwells in the light of the world, a light which does not hold any intelligence or indeed life within it. Consequently unless the internal man thought within the external no thought at all could ever exist. Yet to the person himself it seems as though his thought were located within his external, for it is from things which have come in by way of the senses and belong to the world that he thinks.
[3] This matter is like the sight of the eye. A sensory-minded person imagines that the eye sees of itself, when in fact the eye is no more than an organ in the body by means of which the internal man sees things outside of the body, that is, things in the world. The same matter is also like speech. The sensory-minded person might imagine that the mouth and tongue spoke of themselves, and anyone who thinks somewhat more deeply that the larynx and interior organs activated by the lungs did so, when in fact it is the thought which speaks by means of those organic parts - for speech is nothing else than thought expressed in speech. Such delusions of the senses are very many. The matter under consideration is also similar to all the life manifested in the external man, in that the life of the internal is within it, as within its own material or physical organ. The same is so with thought.
[4] As long as he is living in the body a person thinks from the rational within the natural; but it is one thing when the natural corresponds to the rational, quite another when the natural does not correspond. When the natural does correspond a person is rational and thinks spiritually; but when the natural does not correspond, he is not rational, and is unable to think spiritually. For with one whose natural does correspond to his rational, a line of communication is open enabling the light of heaven to flow in from the Lord by way of the rational into the natural, and to enlighten it with intelligence and wisdom. As a consequence he is rational and thinks spiritually. But with one whose natural does not correspond to his rational the line of communication is closed, and no more than a limited amount of light exists in general round about which enters in through chinks by way of the rational into the natural. Consequently he is not rational and does not think spiritually. For as is the influx of the light of heaven into a person, so is his thinking. From this it is evident that the nature of every person's thought is determined by the way in which, as regards good and truth, the natural corresponds to the rational.
[5] But spirits and angels scarcely think in the same way as men do. Their thought, it is true, is likewise based ultimately in the natural; for they have with them the whole natural memory and its affections, though they are not allowed to use that memory, 2475-2479. But although they are not allowed to use this, it nevertheless serves them as the ground-work or foundation for the ideas comprising their thought. Consequently the ideas which comprise their thought are interior, and their speech does not take the form of verbal expressions as with men but the form of real things. From this it is evident that with them also the nature of their thought is determined by that of the correspondence of their natural with their rational. Evident also is the fact that there are some spirits who are rational and think spiritually, and others who are not rational and do not think spiritually, the difference between the two depending entirely on the nature of their affections and consequent thoughts of things during their lifetime, that is, depending on the state of the life which they have acquired to themselves in the world.
[6] Therefore what thought may be which natural good possesses is evident to some extent from what has just been said above. That is to say, it is thought existing within the good of the natural. (According to spirits' way of thinking it is called the thought which natural good has, but according to men's it is called thought within the good of the natural.) It is within the latter - within the good of the natural - that the rational thinks. When good is the end in view, the thought which natural good has regarding the joining through the good of truth is accordingly thought within the natural - regarding the end in view. That is to say, it is thought about how truth can be joined to it, and joined according to Divine order, by the ordinary way, which, as often stated already, comes from the kinds of things that are external and therefore exist - in the ordered sequence of things - as those that are last or outermost. The entire regeneration of the natural begins with these. These outermost or last things are initial cognitions, such as those learned by infants and children, dealt with in 3665 (end).
[7] At first the truth of good, represented by 'Esau', is not in outward form joined to the good of truth, represented by 'Jacob', for in relation to the truth of good the good of truth exists inversely, 3669. Nevertheless they are joined together inmostly, that is, as regards ends in view. For the end that truth springing from good has in view is, as has been stated that truths may be joined according to order to itself, while the end in view of good springing from truth is the same. And since it is the end in view that joins them together, those two also are therefore so joined together, 3562, 3565. The inversion of order in the early stages is merely the means to an attainment of the end in view.
Latin(1748-1756) 3679
3679. `Vidit Esau, quod benedixerit Jischak Jacobo': quod significet cogitationem boni naturalis de conjunctione per veri bonum quod `Jacob,' constat ex significatione `videre' quod sit cogitare, cogitare enim non aliud est quam videre intus, seu visus internus; ex repraesentatione `Esavi' quod sit bonum naturalis, de qua n. 3300, 3302, 3322, 3494, 3504, 3576, 3599; ex significatione `benedici' quod sit conjunctio, de qua n. 3504, 3514, 3530, 3565, 3584; ex repraesentatione `Jishaki' quod sit Divinum Rationale Domini quoad Divinum Bonum, de qua prius; et ex repraesentatione `Jacobi' quod sit veri bonum, de qua n. 3669, 3677; inde patet quod per `vidit Esau quod benedixerit Jischak Jacobo' significetur cogitatio boni naturalis de conjunctione per veri bonum. [2] Quid autem sit cogitatio boni naturalis de conjunctione per veri bonum, nec satis explicari potest ad captum, sed usque paucis explicandum: cogitatio boni naturalis est cogitatio rationalis seu interni hominis in naturali seu externo homine, et quidem ex ejus bono; rationalis enim seu internus homo est qui cogitat, non autem naturalis seu externus, nam ille seu internus homo est in luce caeli, in qua luce est intelligentia et sapientia a Domino, n. 3195, (x)3339, 3636, 3643, sed externus homo est in luce mundi, in qua nulla est intelligentia, et ne quidem vita; quapropter nisi internus homo cogitaret in externo, nusquam aliquid cogitari posset; sed usque apparet cogitatio homini sicut in ejus externo foret, nam ex illis quae per sensus intrarunt et sunt mundi, cogitat; [3] haec se habent sicut visus oculi; homo sensualis putat quod oculus videat ex se, cum tamen oculus modo est organum {1}corporis, per quod internus homo videt illa quae extra corpus sunt seu quae in mundo; et quoque sicut se habet cum loquela; sensualis homo putaret quod os et lingua loqueretur ex se, et qui aliquantum sublimius cogitat, quod larynx et organa interiora{2} aspirata a pulmone, cum tamen est cogitatio quae per organica illa loquitur, nam loquela nihil aliud est quam cogitatio loquens; tales fallaciae sensuum sunt perplures; similiter se habet cum omni vita apparente in externo homine, quod sit vita interni in illo, ut in suo organo materiali et corporeo; {3}cum cogitatione ita est: [4] homo quamdiu in corpore vivit, cogitat ex rationali in naturali, verum aliter cum naturale correspondet rationali, et aliter cum naturale non correspondet; cum naturale correspondet, tunc homo rationalis est et spiritualiter cogitat; at cum naturale non correspondet, tunc non rationalis est, nec spiritualiter cogitare potest; apud illum enim cujus rationali correspondet naturale, aperta est communicatio ut influere possit lux caeli a Domino per rationale in naturale, et hoc illustrare intelligentia et sapientia; inde est ille rationalis et spiritualiter cogitat; at apud hunc cujus rationali non correspondet naturale, est clausa communicatio, et solum aliquid lucis in communi circum circa et per rimas influit per rationale in naturale; inde is non rationalis est, et non spiritualiter cogitat; homo enim sicut ei est influxus lucis caeli, ita cogitat; inde patet quod quisque homo cogitet secundum statum correspondentiae naturalis cum rationali quoad bonum et verum: sed spiritus et angeli non ita sicut homo cogitant; [5] cogitatio quidem eorum terminatur etiam in naturali, omnem enim naturalem memoriam et ejus affectiones secum habent, sed memoria illa non eis licet uti, n. 2475-2479; et tametsi illa non eis (t)licet uti, usque inservit illis pro plano aut sicut pro fundamento, ut ideae cogitationis illorum ibi terminentur, inde est quod cogitationis eorum ideae sint interiores, et loquela eorum non sit ex formis vocum, ut apud hominem, sed a formis rerum; inde patet quod illis quoque talis cogitatio, qualis est correspondentia naturalis eorum cum rationali; et quod spiritus sint qui rationales sunt et spiritualiter cogitant, et qui non rationales sunt et non spiritualiter cogitant, et hoc prorsus secundum affectiones et inde cogitationes rerum in vita corporis, hoc est, secundum statum vitae quam sibi in mundo acquisiverunt. [6] Quid itaque cogitatio boni naturalis sit, inde aliquantum patet quod nempe sit cogitatio in bono naturalis, {4}(secundum ideam spirituum dicitur cogitatio boni naturalis, quod secundum ideam hominum dicitur cogitatio in bono naturalis:) in hoc, nempe in bono naturalis cogitat rationale, cum spectat {5}bonum ut finem, ita cogitatio boni naturalis de conjunctione per veri bonum, est cogitatio in naturali de fine, quomodo nempe (t)ei conjungi possit verum, et hoc secundum ordinem Divinum, per viam communem, quae est, ut saepe prius dictum, a talibus quae externa sunt, et sic quae in ordine ultima seu extrema sunt; ab his omnis regeneratio naturalis incohat; haec extrema seu ultima sunt cognitiones primae, quales sunt infantum et puerorum, de quibus n. 3665 f.: [7] in principio, boni verum, quod est `Esau,' cum bono veri, quod est `Jacob,' non conjunctum est in externa forma, nam bonum veri respective ad boni verum est inversum, n. 3669, at usque intime, hoc est, quoad fines, conjuncta sunt; finis enim veri quod ex bono, est ut adjungantur sibi vera secundum ordinem, ut dictum, et finis boni quod ex vero, similiter, et quia finis conjungit, ideo quoque conjunguntur, n. 3562, 3565; inversum ordinis primis temporibus est solum medium spectans finem. @1 corporeum$ @2 aspirate I$ @3 ita se habet cum cogitatione$ @4 A has no ()$ @5 finem boni$