Spiritual Meaning of EXODUS 26:34-37
[2] How the case is with the presence of the Lord in the inmost heaven, and with His presence in the middle heaven, and also in the ultimate heaven, can be seen from what has been shown in many places about the influx of good and truth from the Lord. The presence of the Lord is effected by means of influx, and the influx is according to the life of good and of truth. Those who are in the good of love to the Lord are those who receive the influx most immediately; those who are in the good of charity toward the neighbor also receive it, but more remotely, because the good of charity toward the neighbor is more remote than the good itself of love to the Lord; while those who are in the good of faith also do indeed receive the influx, but only in proportion to the good which the faith has in it; and therefore those who receive it are in the good of life from the truths of faith; for the Lord is in good, because all good is from Him, and absolutely none from man, nor from the angels in heaven.
[3] As to what further concerns the presence of the Lord in heaven, and through heaven with man, be it known that the Lord is above the heavens, for He is the very Sun of heaven, but nevertheless He is present by means of the light and heat from the Sun. The light therefrom is the Divine truth which is of faith, and the heat therefrom is the Divine good which is of love. That which proceeds from the Lord is Himself. From all this it is evident that the Lord is present where the good which is from Him is received. But all these things can be better comprehended from what has been shown concerning influx; namely, that everything of life flows in from the Lord, thus all good and truth, because these make the life of man, and that which flows in, is according to the reception with everyone (n. 2535, 2706, 2886-2889, 2893, 3001, 3318, 3484, 3742, 3743, 4151, 5846, 5850, 5986, 6053-6058, 6189-6215, 6307-6327, 6466-6495, 6598-6626, 6982, 6985, 6996, 7004, 7055, 7056, 7058, 7147, 7270, 7343, 8321, 8685, 8701, 8717, 8728, 9110, 9111, 9216); and that influx from the Lord is immediate, and also mediate through the heavens (n. 5147, 6058, 6063, 6466, 6472, 6473, 6982, 6985, 6996, 7004, 7007, 7055, 7056, 7058, 7270, 8685, 8701, 8717, 8728, 9216).
. And thou shalt put the table outside the veil. That this signifies influx through the celestial things that belong to love, is evident from the signification of "the table on which were the breads of faces," as being the receptacle of celestial things (n. 9527, 9545); and from the signification of "outside the veil," as being outside the uniting intermediate through which there is mediate influx; for by "the veil" is signified the uniting intermediate (n. 9670), and because that table was behind the veil, therefore there was signified influx through the celestial things of the inmost heaven, which are the goods of love. That there is mediate influx from the Lord through the inmost heaven, and immediate influx from Himself, can be seen from the places above cited (n. 9682). With every good which makes heavenly life, thus eternal life, with man and with angel, the case is this. The inmost of good is the Lord Himself, consequently is the good of love which is immediately from Him; the good which next succeeds is the good of mutual love; then the good of charity toward the neighbor; finally the good of faith. This is the successive order of goods from the inmost. From this it can be seen how the case is with immediate and mediate influx. In general it may be said that in so far as a good succeeding in order (that is, a more external good), has in it a more interior good, so far it is good, for in so far it is nearer to the Lord Himself, who, as before said, is the inmost good. But the successive arrangement and setting in order of interior goods in exterior, varies in each and all subjects according to the reception, and the reception is according to the spiritual and moral life in the world of everyone, for the life in the world remains with everyone to eternity.[2] The influx of the Lord is also immediate with everyone, for without immediate influx the mediate effects nothing. Immediate influx is received according to the order in which the man or angel is, thus according to the Divine truth which is from the Divine, because this is order (n. 1728, 1919, 2447, 4839, 5703, 7995, 8512, 8513, 8700, 8988); and so it is order itself with man that he should live in the good which is from the Lord, that is, that he should live from the Lord. This influx is continual, and is adjoined to each and all things of the will of man, directing them as much as possible into order, for man‘s own will is continually leading him away from order. It is the same with the voluntary and involuntary things is. man. His voluntary things continually lead away from order, but the involuntary ones continually bring back to order. It is for this reason that the motion of the heart, which is involuntary, is completely removed from man’s will, and in like manner the action of the cerebellum; and that the motions of the heart, and the powers of the cerebellum, direct the voluntary things, to prevent them from rushing beyond bounds and extinguishing the life of the body before its time; and therefore the primal activities of both the involuntary and the voluntary things in the whole body go on conjointly. These things have been said in order in some measure to illustrate the idea about the immediate and the mediate influx of the celestial things of love and the spiritual things of faith from the Lord
. And the lampstand over against the table on the side of the Habitation toward the south. That this signifies the illumination of the spiritual kingdom by means of the Divine truth that proceeds from the Lord‘s Divine human to those who are in good is evident from the signification of "the lamb stand," as being the Lord as to Divine truth, thus the Divine truth that proceeds from His Divine Human, and the consequent illumination of His spiritual kingdom; from the signification of "the table upon which were the breads of faces," over against which was the lampstand, as being the Lord as to celestial good, and thus this good itself, from which and through which the Lord flows into the spiritual kingdom, that is, into the middle heaven; and from the signification of "on the side of the Habitation toward the south," as being in heaven where the Divine truth that proceeds from the Lord’s Divine Human is in the greatest light; for the Habitation outside the veil, where the lampstand was, denotes the middle heaven (n. 9594), and "the south" or "midday" denotes where Divine truth is in its light (n. 9642). That the lampstand was in the Habitation near the veil, and also the table upon which were the breads of faces; and that the lampstand was on the side toward the south, and the table on the side toward the north; are arcana of heaven which cannot be made plain unless it is known that the Habitation represented heaven, and the things in the Habitation the celestial and spiritual things which are in heaven. What "the lampstand" represented has been shown above, (n. 9548); and what "the table upon which were the breads of faces," (n. 9527, 9545); and what "the south" or "midday," (n. 9642); and what "the north," (n. 3708). From this it can be seen that by "the lampstand on the side of the Habitation toward the south" is signified the illumination of the spiritual kingdom by means of the Divine truth that proceeds from the Lord‘s Divine Human.[2] But in order that the arcana themselves may be clearly seen, it must be stated how the case is in the heavens. The Lord appears to those who are of the celestial kingdom as a Sun, but to those who are of the spiritual kingdom as a Moon. The Lord as a Sun appears at a middle altitude over against the right eye; and as a Moon also at a middle altitude over against the left eye. From the Lord as a Sun, light comes to those who are in His celestial kingdom; and from the Lord as a Moon, light comes to those who are in His spiritual kingdom. Concerning these two kingdoms, (n. 9277). The light in the heavens is the Divine truth that proceeds from the Lord’s Divine Human, and this, when received by the angels of the spiritual kingdom, is called the truth of faith from the good of charity toward the neighbor. The middle heaven, which is called the spiritual heaven, consists of this good and this truth. The lampstand in the Habitation represented the Moon, from which those who are of the spiritual kingdom have light, thus it represented the Lord as to Divine truth there; for, as before said, the Lord appears as a Moon to those who belong to this kingdom. From all this it can now be seen why the lampstand was placed toward the south, for "the south" or "midday" denotes where Divine truth is in light (n. 9642); and why the table upon which were the breads of faces was placed toward the north, for "the north" denotes where Divine truth is in obscurity (n. 3708). The case is the same with the Divine good signified by "the breads" upon this table; this good becomes spiritual good through the reception of Divine truth as of light from the Moon. These are the arcana which are signified by the lampstand and its position toward the south; and by the table upon which were the breads of faces, and its position toward the north.
[3] That "the lampstand" denotes the Divine truth that proceeds from the Lord‘s Divine Human, is evident from the Apocalypse:--
I saw seven golden lampstands, and in the midst of the seven lampstands one like unto the Son of man, clothed with a garment down to the feet, and girt about the breasts with a golden girdle (Rev. 1:12, 13);
"the Son of man" denotes the Lord in respect to the Divine truth from His Divine Human (n. 2803, 2813, 3704). And in another passage in the same book:--
The glory of God shall lighten the Holy City Jerusalem, and the Lamb is the lamp thereof (Rev. 21:23);
"the glory of God" denotes the Divine truth that proceeds from the Lord (n. 9429); "the lamp which is the Lamb," that is, the Lord, denotes faith, and the consequent intelligence of truth and wisdom of good, which are from the Lord alone (n. 9548); "the New Jerusalem" denotes the Lord’s New Church (n. 2117).
[4] That the Lord is a Sun to those who are in the celestial kingdom, and appears as a Moon to those who are in the spiritual kingdom, (n. 1053, 1521, 1529-1531, 3636, 3643, 5097, 7083, 7173, 7270, 8644, 8812); consequently that by "the sun" in the Word is signified the Lord as to celestial good, and by "the moon" the Lord as to spiritual good, (n. 1529, 1530, 2441, 2495, 4060, 4696, 7083, 8644); and that the Lord as a Sun appears at a middle altitude over against the right eye, and as a Moon also at a middle altitude over against the left eye, (n. 1531, 4321, 7078, 7171). It is for this reason that the east in heaven is where the Lord appears as a Sun, and the south where the Lord appears as a Moon. That the light from the Lord as a Sun and as a Man is the Divine truth that proceeds from His Divine Human, (n. 1053, 1521-1533, 1619-1632, 2776, 3094, 3138, 3167, 3190, 3195, 3222, 3223, 3337, 3339, 3341, 3636, 3643, 3862, 3993, 4060, 4180, 4302, 4408, 4414, 4415, 4419, 4527, 4598, 5400, 6032, 6313, 6315, 6608, 6907, 7174, 8644, 8707, 8861, 9399, 9407). And as the light from the Lord as a Sun and as a Moon is the Divine truth that proceeds from Him, therefore the heat from the Lord as a Sun in heaven is the Divine good of His Divine love (n. 3338, 3339, 3636, 3643, 5215, 6032).
[5] From this can be seen the nature of the difference between the celestial kingdom and the spiritual kingdom of the Lord in respect to the reception of Divine truth, namely, that it is like the difference between the light from the sun and the light from the moon. That on this account they who are in the spiritual kingdom are comparatively in obscurity in respect to the truth of faith and the good of love, (n. 2708, 2715, 2718, 2831, 2849, 2935, 2937, 3241, 3833, 6289, 6500, 6945, 7233); that these especially were saved by the coming of the Lord into the world, (n. 2661, 2716, 3969, 6373, 6854, 6914, 7035, 7091, 7828, 7932, 8018, 8018, 8054, 8159, 8321, 9596); and that they have illumination in the Lord‘s Divine Human, (n. 2716, 2833, 2834); but that those belonging to the spiritual church are saved who are in the good of life through the truths of faith, (n. 2954, 6435, 6647, 6648, 7977, 7992, 8643, 8648, 8658, 8685, 8690, 8701).
. And thou shalt bestow the table at the side of the north. That this signifies good in obscurity, is evident from the signification of "the table upon which were the breads of faces," as being a receptacle of celestial things (n. 9527), for "the breads" denote celestial good which is from the Lord (n. 9545); and from the signification of "the north," as being obscurity in respect to the truths of faith (n. 3708) and when truth is in obscurity, good also is in obscurity; because in the Lord’s spiritual kingdom good appears through truth, and truth is perceived as good when it comes from the understanding into the will. This good is the good of charity toward the neighbor, and is called "spiritual good." It is otherwise in the Lord‘s celestial kingdom; there good does not appear as good through truth, but is perceived from good itself. From this it can be seen why the table was placed on the side toward the north, and the lampstand on the side toward the south. But see what has been said and shown on this subject just above (n. 9684). . And thou shalt make a covering for the door of the Tent. That this signifies the intermediate that unites the second or middle heaven with the first or ultimate heaven, is evident from the signification of the "covering," as being the intermediate that unites this heaven, which is represented by the Tent of meeting, with the heaven represented by the court, which is treated of in the following chapter. For as "the veil" between the holy and the holy of holies signified the uniting intermediate between the inmost or third heaven and the middle or second heaven, so this "covering" signifies the like between the middle or second heaven and the first or ultimate heaven. That there are three heavens, and that two of them were represented by the Habitation that was inside the veil and the Habitation that was outside the veil, has been shown above; and that the first or ultimate heaven is represented by the court, will of the Lord’s Divine mercy be shown in the following chapter. The entrance from the one heaven into the other is signified by "the door" where the covering was. That a "door" signifies entrance, see (n. 2145, 2152, 2356, 2385); and hence communication (n. 8989); wherefore "the covering" at the entrance, which was in the place of a door, denotes the intermediate that communicates and unites. . Of blue, and crimson, and scarlet double-dyed, and fine twined linen. That this signifies from the good of charity and of faith, is evident from the signification of "blue, crimson, scarlet double-dyed, and fine twined linen," where the veil is treated of, by which is signified the uniting intermediate between the inmost and the middle heavens, as being the goods of love and of faith (n. 9671); but here the goods of charity and of faith, because the covering is treated of, by which is signified the uniting intermediate between the second and the ultimate heavens (n. 9686). For in the inmost heaven there reigns the good of love to the Lord, but in the middle heaven the good of charity toward the neighbor, and in the ultimate heaven the good of faith. From this it is that by "blue, crimson, scarlet double-dyed, and fine twined linen" are signified the goods which reign in these last mentioned heavens. . The work of the embroiderer. That this signifies matters of memory-knowledge, is evident from the signification of "the work of the embroiderer," or of "embroidery," as being memory-knowledge. In many passages in the Word mention is made of "what is embroidered," and of "embroidery," and everywhere is thereby signified memory-knowledge. This originates in the representatives in the other life, where embroidered garments of various kinds appear, by which are signified memory-truths.[2] Such truths differ from intellectual truths as external things differ from internal, or as in man the natural differs from the spiritual; for memory-knowledges serve the understanding as objects from which it may hatch out truths. For the understanding is the organ of sight of the internal man, and memory-knowledges are the objects of the same in the external or natural man. These latter are signified by "the work of the embroiderer," but the former by "the work of the thinker," for thinking belongs to the understanding, and "embroidering" denotes the work of one who knows and executes from the understanding. It is for this reason that those things in the Habitation which signified internal things were "from the work of the thinker," as for instance the curtains themselves therein (verse 1), and the veil between the holy and the holy of holies (verse 31); but those which signified what is external were "from the work of the embroiderer," as for instance the covering for the door of the Tent, and for the gate of the court (Exod. 38:18), and also the belt (Exod. 39:29); for "the belt" denotes the external thing which conjoins all the internal things. "The court" denotes the ultimate of heaven, and "the door of the Tent" denotes where there is an exit from the middle heaven into the ultimate one.
[3] That "embroidery" and "what is embroidered" denote the memory-knowledge that belongs to the external or natural man, is evident from the following passages in the Word. In Ezekiel:--
Fine linen in embroidery from Egypt was thy spreading forth, blue and crimson from the isles of Elishah were thy covering. Syria was thy trader by reason of the multitude of thy works, with chrysoprase, crimson, and broidered work, and line linen. The traders of Sheba with bales of blue and broidered work (Ezek. 27:7, 16, 24);
treating of Tyre, by which are signified those who are in the knowledges of truth and of good, and in the abstract sense these knowledges themselves (n. 1201). By "fine linen in embroidery" is signified memory-truth, for "fine linen" denotes truth from a celestial origin (n. 5319, 9469), and "embroidery" denotes memory-knowledge; and therefore it is said to come "from Egypt," because by "Egypt" is signified memory-knowledge (n. 1164, 1186, 1462, 2588, 4749, 4964, 4966, 5700, 5702, 6004, 6015, 6125, 6651, 6679, 6683, 6692, 6750, 7779, 9391); and also to come "from Syria" and" Sheba," because by "Syria" is signified the knowledges of truth and of good (n. 1232, 1234, 3051, 3249, 3664, 3680, 4112), and in like manner by "Sheba" (n. 1171, 3240). The knowledges of truth and of good are the memory-knowledges of the church. Everyone who possesses the capacity of thinking intellectually, and of taking things into consideration, can see that in the above passage is not meant embroidery, nor fine linen, nor blue, nor crimson; but that by these things are signified such as are worthy of the Word, thus spiritual things that belong to heaven and the church.
[4] In the same:--
All the princes of the sea shall come down from their thrones, and shall cast away their mantles, and put off their broidered garments; they shall be clothed with terrors (Ezek. 26:16);
speaking here also of Tyre; "the princes of the sea" denote primary memory-knowledges, which are called dogmas. That "princes" denote primary things, (n. 1482, 2089, 5044); and "the sea"memory-knowledge in general, (n. 28, 2850); "mantles" denote external truths; "embroideries" denote memory-truths, which are also external. That "garments" denote truths, (n. 2576, 4545, 4763, 5248, 5319, 5954, 6914, 6917, 6918, 9093, 9158, 9212, 9216).
[5] In the same:--
I clothed thee with broidered work, and shod thee with badger; I girded thee about with fine linen, and covered thee with silk. Thus wast thou adorned with gold and silver; and thy garments were of fine linen, and silk, and broidered work. But thou hast taken the garments of thy broidered work, and hast covered images, with which thou didst commit whoredom (Ezek. 16:10, 13, 16, 18);
speaking of Jerusalem, by which is signified the church; "garments of broidered work" denote memory-truths; "covering images with which whoredom was committed," denotes to confirm falsities, for " committing whoredom" denotes to pervert truths by applying them to falsities or evils. Who does not see that by "fine linen," "silk," and "broidered work," are not here meant fine linen, silk, and embroidered work? for the subject treated of is Jerusalem. But what is meant the Christian world does not inquire, because it places the celestial and spiritual things of the Word in its literal sense, and calls its interior ones mystical things that it does not care for.
[6] In the same:--
A great eagle, with great wings, with long pinions, full of feathers, which had embroidery (Ezek. 17:3);
speaking of the house of Israel, by which is signified the spiritual church, which is called an "eagle" from perception (n. 3901, 8764); its having "embroidery" denotes that it has memory-knowledge. In David:--
The King‘s daughter is all glorious within; her garment is of interweavings of gold. She is brought unto the King in broidered work (Ps. 45:13, 14)
where "the King’s daughter" denotes the affection of truth, "broidered work" denotes the memory-knowledge of truth. In the book of Judges:--
They shall divide the spoil, to Sisera a spoil of colors, a spoil of colors of embroidered work, the color of the broidered works on the necks of the spoil (Judges 5:30);
the song of Deborah and Barak, where "broidered work" denotes the memory-knowledge which is of the natural man.
. And thou shalt make for the covering five pillars of shittim. That this signifies the support of the uniting intermediate, as far as is sufficient, through the good of merit that belongs to the Lord‘s Divine Human, is evident from the signification of "the covering for the door of the Tent," as being the intermediate that unites the second or middle heaven with the first or ultimate heaven (n. 9686); from the signification of "five," as being some part, or somewhat (n. 4638), and also as much as is sufficient; from the signification of "pillars," as being support (n. 9674); and from the signification of "shittim wood," as being the good of merit that belongs to the Lord alone (n. 9472, 9486), thus His Divine Human, because to this belongs merit (n. 9486). . And shalt overlay them with gold. That this signifies a representative of good, is evident from the signification of "overlaying with gold," and "making of gold," as being a representative of good (n. 9510). . And their hooks shall be of gold. That this signifies the methods of conjunction by means of good, may be seen above (n. 9676). . And thou shalt cast for them five bases of brass. That this signifies power from external good, is evident from the signification of "bases," as being the power which supports (n. 9643); and from the signification of "brass," as being natural good, or external good (n. 425, 1551).