ceding passages only "earth" is mentioned. In this verse also "heaven" is first mentioned before "earth," and afterwards "earth" before "heaven;" the reason of which is that "earth" signifies the external man, and "heaven" the internal, and in the spiritual man reformation begins from "earth," that is, from the external man, while in the celestial man, who is here treated of, it begins from the internal man, or from "heaven."
90. Verses 5, 6. And there was no shrub of the field as yet in the earth, and there was no herb of the field as yet growing, because Jehovah God had not caused it to rain upon the earth; and there was no man to till the ground. And He made a mist to ascend from the earth, and watered all the faces of the ground. By the "shrub of the field," and the "herb of the field," are meant in general all that his external man produces. The external man is called "earth" while he remains spiritual, but "ground" and also "field" when he becomes celestial. "Rain," which is soon after called "mist," is the tranquillity of peace when combat ceases.
91. But what these things involve cannot possibly be perceived unless it is known what man's state is while from being spiritual he is becoming celestial, for they are deeply hidden. While he is spiritual, the external man is not yet willing to yield obedience to and serve the internal, and therefore there is a combat; but when he becomes celestial, then the external man begins to obey and serve the internal, and therefore the combat ceases, and tranquillity ensues. (See n. 87.) This tranquillity is signified by "rain" and " mist," for it is like a vapor with which the external man is watered and bedewed from the internal; and it is this tranquillity, the offspring of peace, which produces what are called the "shrub of the field," and the "herb of the field," which, specifically, are things of the rational mind and of the memory (rationalia et scientifica) from a celestial spiritual origin.
92. The nature of the tranquillity of peace of the external man, on the cessation of combat, or of the unrest caused by cupidities and falsities, can be known only to those who are acquainted with a state of peace. This state is so delightful that it surpasses every idea of delight: it is not only a cessation of Combat, but is life proceeding from interior peace, and affect-
