Spiritual Meaning of EXODUS 29:36-46
[2] It is said the removal of evils and "the derivative falsities," because all falsities are from evil, and therefore in so far as evil is removed, so far falsities are removed. The case herein is this. All things in heaven bear relation to good and the derivative truth, whereas all things in hell bear relation to evil and the derivative falsity; hence likewise in man, all things with him which are from heaven bear relation to good and truth, but all things with him which are from hell bear relation to evil and falsity. Or, what is the same, all things with man which are from the Lord bear relation to good and truth, but all things which are from man himself bear relation to evil and falsity. Now as these are the things to which all things in the universe bear relation, and man is a receptacle of them, therefore there are two things with man which receive them, one called the will, and the other the understanding. The will is the receptacle of good or of evil, and the understanding is the receptacle of truth or of falsity. The will which is from the Lord, which is also called the new will, is the receptacle of good; whereas the understanding which is from the Lord, which is also called the new understanding, is the receptacle of truth. But the will which is from man’s own, and is also called the old will, is the receptacle of evil, and the understanding which is from man‘s own, and is also called the old understanding, is the receptacle of falsity. Into this understanding and into this will, man is born from his parents; but into the former understanding and into the former will, man is born from the Lord, which is done when he is being regenerated. For a man is being regenerated, he is conceived and born anew.
[3] Man has been so created that the will and the standing make a one, so that these two together constitute one man; for the understanding has been given to man that he may understand truth, but to the end that it may be implanted in the will and become good; and in so far as it becomes of the will, so far it is in the man, because the will is the inmost of man, and is the being of his life; but the understanding is exterior and comes forth from the will; for that which a man wills, he loves, and that which he loves, he feels delightful, and therefore calls good; while the understanding favors it and confirms it by reasons, and these he calls truths. Hence the will and the understanding really make a one; but it appears otherwise, as is the case when a man understands what is true, and yet wills what is evil. Nevertheless, when he is left to himself, and is thinking from himself, he understands just as he wills, that is, as he loves.
[4] That a man who wills what is evil can nevertheless speak what is true, and also do what is good, is from hypocrisy, to which truth and good serve as means. If these means are taken away from him, and he is left in freedom, such a man rushes into evils according to the pleasure of the will, and he defends them by his intellectual faculty. This is especially manifest from such persons in the other life, where everyone comes into a state similar to that of his will; and then those who have not a new will from the Lord rush into evils of every kind, and think such things as favor evils, however much in the world they had spoken and acted quite differently. For it is a law of Divine order that the will and the understanding should make one mind, thus one man; consequently that the whole man should be either in heaven or in hell, and should not hang between the two; that is, with the eye look to the things that belong to heaven, and with the heart to those which belong to hell. By the heart is meant the will, and by the eye the understanding.
. And thou shalt cleanse it from sin upon the altar. That this signifies purification from evils in heaven and in the church, is evident from the signification of " cleansing," as being to purify; from the signification of "sin," as being evil, for all the evil from man is called "sin;" and from the signification of "the altar," as being a representative of the Lord as to Divine good, and of the worship of Him (n. 9714, 9964), here as to Divine good in heaven and in the church. As the subject treated of is still the influx, presence, and reception of the Lord there, hence it is that by "the altar" is also signified heaven and the church in respect to the reception of Divine good from the Lord there; for it is the Divine of the Lord which makes heaven and the church, because the Lord dwells there in His own, and not in man’s own. Hence also it is that by "the altar" is likewise signified the man himself in whom is heaven, or in whom is the church, thus in whom is the Lord; and abstractedly from person "the altar" denotes the good itself which is from the Lord with the angels of heaven and with the men of the church[2] In these senses "the altar" is mentioned in John:--
There was given to me a reed like unto a rod; and the angel stood, saying, Measure the temple of God, and the altar, and them that worship therein (Rev. 11:1);
in this passage "the temple of God" and "the altar" denote heaven and the church, "the temple" denotes the spiritual church, and "the altar" the celestial church; "to measure" denotes to know the quantity and quality of truth and good, and therefore it is not only said, "Measure the temple and the altar," but also "them that worship therein." That "the temple" denotes the spiritual church, (n. 3720); and that "to measure" denotes to know the state of a thing as to truth and good, (n. 9603). Again:--
I heard another angel from the altar saying, Lord God Almighty, true and righteous are Thy judgments (Rev. 16:7);
"from the altar" denotes from the inmost heaven, where celestial good reigns; celestial good is the good of love to the Lord. In Jeremiah:--
The Lord hath forsaken His altar, He hath abhorred His sanctuary (Lam. 2:7);
"to forsake the altar and the sanctuary" denotes to forsake everything of the church; "the altar" denoting everything of the church in respect to good, and "the sanctuary," everything of the church in respect to truth.
. In making thy propitiation upon it. That this signifies thereby the capacity for receiving good from the Lord, is evident from the signification of "making propitiation upon the altar," as being the implantation of good from the Lord, and its reception by a man of the church and by an angel of heaven, after the removal of evils and the derivative falsities (n. 9506); for by "the altar" (n. 10123) is signified heaven and the church in respect to the reception of good from the Lord. As by "the altar" is signified heaven and the church where celestial good reigns, which is the good of love from the Lord to the Lord, it must be briefly told how the case is with the reception of good in the celestial kingdom. That heaven is distinguished into two kingdoms, one of which is called the celestial kingdom, and the other the spiritual kingdom, has been frequently said above. In each kingdom good is implanted by means of truth, but with those who are in the spiritual kingdom good is implanted by means of truth in the intellectual part, whereas with those who are in the celestial kingdom good is implanted by means of truth in the will part. The implantation of good by means of truth with those who are in the spiritual kingdom is effected in another way than it is with those in the celestial kingdom. With those who are in the spiritual kingdom truth is implanted in the external or natural man, and there first becomes memory-knowledge, and in so far as the man is affected by it, and forms his life according to it, it is called forth into the understanding, and becomes faith, and at the same time charity toward the neighbor. This charity constitutes his new will, and this faith his new understanding, and both, his conscience.[2] But with those who are in the celestial kingdom truth does not become memory-knowledge, nor faith, nor conscience; but it becomes reception in the good of love; and in so far as the life is according to it, it becomes perception, which grows and is perfected with them in accordance with the love, and this day by day while they are unaware of it, almost as with infants. This is done while they are unaware of it because the truth does not stay as knowledge in the memory, neither does it tarry as something intellectual in the thought, but it passes straightway into the will, and becomes of the life; and therefore these do not see truth, but perceive it; and the amount and quality of their perception of it is in accordance with that of the good of love from the Lord to the Lord in which they are; consequently there is much difference in these respects. And because they perceive truth from good, they never confirm it by reasons; but when truths are in question, they merely say, Yea, yea, or Nay, nay.
[3] These are they who are meant by the Lord in Matthew:--
Let your discourse be, Yea, yea; Nay, nay: that which is beyond these is from evil (Matt. 5:37);
for to reason about truths as to whether such is the case, is not from good, because then the truth is not perceived, but is only believed from authority, and thence from confirmation by one‘s self. What a man believes from authority belongs to others in himself, and is not his own; and what is merely believed from this source by virtue of confirmation appears after confirmation as truth, even although it is false; as can be very plainly seen from the faith of every religion, and from the variety of this in the whole world. This shows what is the nature and amount of the difference between those who are in the celestial kingdom of the Lord and those who are in His spiritual kingdom. The cause of the difference is that by their life the former turn the truths of the church immediately into goods, but the latter remain in truths, and set faith before life. They who turn the truths of the church immediately into goods by their life, thus who are of the celestial kingdom, are described by the Lord in (Mark 4:26-29), and many times elsewhere. Concerning the difference between the celestial kingdom and the spiritual kingdom, (n. 9277).
. And thou shalt anoint it. That this signifies inauguration to represent the Divine good of love from the Lord in heaven and in the church, is evident from the signification of "anointing," as being inauguration to represent the Lord as to the Divine good of the Divine love from His Divine Human (n. 9474, 9954, 10019); here from the Lord in heaven and in the church, for the subject here treated of is His influx and reception there. Whatever represents the Lord represents Him also in the men of the church and in the angels of heaven, thus it represents heaven and the church, because the men in whom the church is constitute the church in general, and the angels in whom heaven is constitute heaven in general. Nevertheless, regarded in themselves, the men themselves do not constitute the church, but the Lord in them; and so neither do the angels regarded in themselves constitute heaven, but the Lord in them. For the Lord does not dwell in anything of the man’s or angel‘s own; but in His own with them; hence it is that when the church and heaven are spoken of, the Divine of the Lord is meant with those who are there, from which it is plain how it ought to be apprehended that the Lord is the all in all of heaven and the church, and that the Lord Himself is heaven and the church. This is also evident from the doctrine known and received in the Christian world, that all the good of faith and of love is from God, and nothing from man; and that whatever is from man as from himself is not good. Hence also it is that no one has merit or righteousness from anything of his own.[2] These things have been said in order that it may be known what the Lord is in heaven and in the church, thus what heaven and the church are; and consequently what representative of Him is meant by the altar and its anointing, as here treated of. All things were anointed that were to represent the Lord and the Divine things which are from the Lord, as the altar, the Tent of meeting, the tables which were therein, the lampstand, the ark, Aaron himself, his sons, and their garments; and when these were anointed, they were called holy. Not that the oil induced any holiness, but because they thus represented Divine things from the Lord, which alone are holy. Oil was employed for this use because "oil" signified the good of love, and the Divine good of the Divine love is the Divine Itself, for it is the Being itself of all things; and so in order to represent it, inauguration was effected by means of oil. The Divine Itself which is the Being of all things was in the Lord alone, for He was conceived of Jehovah; and every man has from his father the being of his life, which is called his soul. From this it is evident that the Divine good of the Divine love was in the Human of the Lord as the soul of a father is in a son. And as with man nothing lives but his soul, for the body without the soul does not live, and because everything of the holy is produced from the soul, thus after its image, in order that the soul may be in a state that is adapted and accommodated to its functions in the ultimates of order, which are in the world; it hence follows that the Being itself in the Human of the Lord was Jehovah, which is the Divine good of the Divine love. And that which is the Being of life, makes everything that comes forth from it after its own likeness; and so the Lord, from the Divine Itself which was in Him, thus which was His, made also His Human the Divine good of the Divine love.
[3] Moreover it is said in the Athanasian Creed, which contains the faith received throughout the Christian world, "As the body and the soul is one man, so the Divine and the Human in the Lord is one Christ." He therefore who is acquainted with the union of the soul in the body, and the image of the former in the latter, may in some measure know the union of the Divine and the Human in the Lord, and the image of the one in the other; and from this he might know that the Divine which is called the Father, and the Human which is called the Son, were one, and the one in the other, that is, the Father in Him and He in the Father; according to the Lord’s words in (John 10:30; 14:10, 11). But as at this day it is not known what the soul is, and scarcely that it is from the father, and that the body is its image, and that the two are one as are the prior and the posterior, or as being and that which comes forth from it, therefore man has separated the Divine from the Human in the Lord, and has distinguished them into two natures, and from this has conceived no other idea of the Human of the Lord than as of the human of a man; when yet the soul of a man is finite from his father, and has evil in it by inheritance; whereas the soul of the Lord, being from Jehovah, was infinite, and was nothing else than the Divine good of the Divine love, and consequently after glorification His Human was not like the human of a man.
[4] For this reason the Lord took up into heaven all His Human glorified, that is, made Divine from Himself, and left nothing of it in the sepulchre, otherwise than is the case with man. That the Lord glorified His very body even to its ultimates which are the bones and the flesh, the Lord also manifested to His disciples, saying, "Behold My hands and My feet, that it is I Myself. Feel me and see, for a spirit hath not flesh and bones as ye see Me have" (Luke 24:39); and yet He entered through doors that were shut, and after He had manifested Himself became invisible (John 20:19; Luke 24:31). These things have been said in order that it may be known that the Lord alone as to His Human was the Anointed of Jehovah; not indeed anointed with oil, but with the Divine good itself of the Divine love, which is signified by "oil," and which was represented by anointing (n. 9954).
. To sanctify it. That this signifies thus the Lord there, is evident from the signification of "sanctifying," as being to represent the Lord and the holy things which are from Him, thus His presence in heaven and in the church (n. 10111). That which is represented is signified in the internal sense. The Word in the letter consists of representatives of celestial and spiritual things, which are of heaven and the church, and therefore in the internal sense these are signified. Hence the Word of the Lord may be called as it were heaven in ultimates, for in the ultimates of heaven all things which are seen and heard are representatives of such things as angels in the higher heavens are speaking and thinking, all which bear relation to the truths of faith and to the goods of love. That in the ultimates of heaven such things are representative, is because they who are in the ultimates of heaven do not apprehend the interior things of angelic wisdom, but only such things as represent them. It is also according to Divine order that when higher things fall down into lower, they are turned into such as are similar, and are thus presented before the external senses, thus accommodated to the apprehension of everyone. From this it is that the Word in ultimates, that is, in the sense of the letter, is representative, and consequently significative, of celestial and spiritual things which are in the higher heavens, and is hereby presented in a form accommodated to the apprehension of men. In this way it is also of service to the heavens as a basis and foundation. . Seven days thou shalt make propitiation upon the altar. That this signifies full in respect to influx into heaven and into the church, is evident from the signification of "seven days," as being what is full; from the signification of "making propitiation," as being purification from evils and the derivative falsities; and from the signification of "the altar," as being a representative of the Divine Human of the Lord in respect to Divine good (n. 9388, 9389, 9714, 9964), here in heaven and in the church (n. 10123). The sacrifice of the bullock for propitiating and sanctifying the altar was to be offered seven days, because "seven days" signified an entire period from beginning to end, greater or less, the same as a "week;" hence also "seven days" signify what is full. The number "three" likewise signifies an entire period from beginning to end, and hence also what is full; but with this difference, that "seven" is said when some holy thing is treated of, but "three" when anything whatever is treated of.[2] Be it known that all the numbers in the Word signify real things, which is very well known in the other life, where at times papers full of numbers are let down from heaven to the spirits beneath, and such spirits as receive influx from the Lord know from the numbers the things signified, in a continuous series, as if it had been written with letters. It has also been given to me sometimes to see such papers, and it was also said that some of the most ancient people, who as to their interiors were in company with the angels, infolded and stored up in numbers as a memorial for themselves, things of their church and heavenly arcana. From this it can be seen that all the numbers in the Word are significative of real things, for there is not the smallest expression in the Word which is not significative, because it was written not only for men, but also at the same time for angels in heaven. From this the Word is Divine as it passes through all the heavens.
[3] That all numbers in the Word signify real things, (n. 575, 1963, 1988, 2075, 2252, 3252, 4364, 4495, 4670, 5265, 6175, 9659); that "seven" in the Word involves what is holy, (n. 395, 433, 716, 881, 5265, 5268); and an entire period from beginning to end, thus a full state, (n. 6508, 9228); and that a "week" has a similar meaning, (n. 2044, 3845); and also the number "three," (n. 2788, 4495, 4901, 5123, 5159, 7715, 9198, 9488, 9489, 9825).
[4] As regards "propitiating," this signifies purification from evils and the derivative falsities, or what is the same, their removal; and as "propitiating" and "expiating" have this signification, they also involve the implantation of good and truth, and the conjunction of both by the Lord. That these are involved is because in so far as a man is purified from evils and falsities, so far good and truth are implanted and conjoined by the Lord. Wherefore the one being assumed, the other also is assumed, for the Lord is present with every man with the good of love, because He loves all, and from love wills to conjoin them with Himself, which is effected through the good of love and the truth of faith; but the evils and their falsities which a man appropriates to himself by a life of evil, stand in the way, and hinder the influx. From this it is evident what is meant by propitiation and expiation (n. 9506).
. And shalt sanctify it. That this signifies to receive the Lord, is evident from the signification of "to be sanctified" as being the reception of the Lord. That "to be sanctified" denotes the reception of the Lord, is because the Lord alone is holy, and hence whatever proceeds from the Lord is holy. Therefore in so far as a man receives good, and with good truth from the Lord, which are holy, so far he receives the Lord; for whether we speak of receiving good and truth from the Lord, or receiving the Lord, it is the same. For good and truth belong to the Lord, because they are from Him, thus they are the Lord in heaven and in the church. That the Lord alone is holy, and that everything holy proceeds from Him, and hence that to receive Him is to be sanctified, (n. 9229, 9479, 9680, 9818, 9820, 9956, 9988, 10069). That "to be sanctified" denotes the reception of the Lord, is also evident from the fact that it is said, "thou shalt make propitiation and sanctify;" for by "making propitiation" or "expiating" is signified purification from evils and the derivative falsities, and at the same time the implantation of truth and food from the Lord (n. 10127). The implantation of truth and good from the Lord is the reception of Him, thus is sanctification; as also above in this chapter: "They shall eat those things wherein expiation was made, to fill their hand, to sanctify them" (verse 33), where by "expiation" is signified purification from evils and their falsities (n. 9506, 10109); "by filling the hand" is signified implanting good and truth, and conjoining them (n. 10076); thus by "being sanctified" is signified receiving good and truth from the Lord (n. 10111). . And the altar shall be a holy of holies. That this signifies the celestial kingdom, where the Lord is present in the good of love, is evident from the signification of "the altar," as being a representative of the Lord as to Divine good (n. 9388, 9389, 9714, 9964), here as to Divine good in heaven and in the church (n. 10123); and from the signification of "a holy of holies," as being celestial good, or the good of love from the Lord. That it is the celestial kingdom which is here signified by "the altar," and the good in this kingdom which is signified by "a holy of holies," is because in this kingdom is received the good of love from the Lord to the Lord, which is celestial good. For there are two kingdoms into which the heavens are distinguished, the celestial kingdom and the spiritual kingdom; in the celestial kingdom is received the good of love from the Lord to the Lord, and in the spiritual kingdom is received the good of charity toward the neighbor from the Lord (n. 9277, 9680, 10068).[2] By the altar is represented the celestial kingdom, or what is the same, the Lord is represented where He is present in the good of love; and by the Tent of meeting outside the veil is represented the spiritual kingdom, or what is the same, the Lord is represented where He is present in the good of charity toward the neighbor. The good of the spiritual kingdom, or spiritual good, is called "holy;" but the good of the celestial kingdom, or celestial good, is called "holy of holies." Celestial good, which is the good of love from the Lord to the Lord, is called "holy of holies" because through this good the Lord flows in immediately into the heavens; but through spiritual good, which is the good of charity toward the neighbor, He flows in mediately through celestial good (n. 9473, 9683, 9873, 9992, 10005). It is said "flows in," because the Lord is above the heavens, and flows in from thence (n. 10106); and yet He is quite as present in the heavens.
[3] That celestial good, which is the good of love from the Lord to the Lord, is meant by "holy of holies," is evident from the passages in the Word where mention is made of the "holy of holies," as in Moses:--
The veil shall divide unto you between the holy and the holy of holies. And thou shalt put the propitiatory upon the ark of the Testimony in the holy of holies (Exod. 26:33, 34);
from this it is evident that that part of the Tent is called "holy" which was outside the veil, and that part the "holy of holies" which was within the veil. That the Tent or Habitation outside the veil represented the spiritual kingdom of the Lord, or the middle heaven; and that the Tent or Habitation within the veil represented the celestial kingdom of the Lord, (n. 9457, 9481, 9485, 10001, 10025). That part of the Tent which was within the veil is called "the sanctuary of holiness" (Lev. 16:33). Because by the ark in which was the Testimony; and upon which was the propitiatory, was represented the inmost heaven where celestial good reigns, therefore the inmost part (adytum) of the temple, where the ark of the covenant was, is also called the "holy of holies" (1 Kings 6:16; 8:6).
[4] As the bread and the meat-offering signified the good of love from the Lord to the Lord, which is celestial good, these also are called "holy of holies" in Moses, where it is said that the bread of faces, or of setting forth, shall be eaten by Aaron and his sons in the holy place, because it is the holy of holies of the fire-offerings to Jehovah (Lev. 24:9). That the "bread of faces," or of "setting forth," signifies celestial good, (n. 9545). Again:--
The residue of the meat-offering shall be for Aaron and his sons, the holy of holies of the fire-offerings to Jehovah (Lev. 2:3, 10).
That the meat-offering, which was unleavened bread, cakes, and also unleavened wafers mixed with oil, denotes celestial good, or the good of love, (n. 4581, 9992, 10079).
[5] In the same:--
Every meat-offering, every sacrifice of sin and of guilt, which is for Aaron and his sons, is a holy of holies to Jehovah (Num. 18:9).
These things were called "holy of holies" because these sacrifices signified purification from evils, and all purification from evils is effected in a state of the good of innocence, which good is also celestial good; wherefore in the sacrifices of sin and of guilt were offered female or male lambs, or rams, or bullocks, or turtle-doves, as is evident from Leviticus iv and v; and by these animals is signified this good. That it is signified by "lambs," (n. 3519, 3994, 7840); by "rams," (n. 10042); and by "bullocks," (n. 9391); that it is signified by "turtle-loves," is evident from the passages in the Word where they are mentioned. That purification from evils and regeneration are effected in a state of innocence, (n. 10021). For this reason these sacrifices are also called "holy of holies" in (Leviticus 6:17; 7:6; 10:17; 14:13).
[6] That the altar of burn-offering represented the Lord as to the good of love and its receptivity by angels and men, has been shown above, and therefore it is thus spoken of in Moses:--
Thou shalt anoint the altar of burnt-offering, and all the vessels thereof, the laver thereof, and the base thereof. And thou shalt sanctify them, that they may be a holy of holies; whosoever toucheth them shall sanctify himself (Exod. 30:29).
[7] The incense, a portion of which was put before the Testimony in the Tent of meeting, is also called "holy of holies" (Exod. 30:36), because it signified celestial good in ultimates, and also the things which proceed from this good (n. 9475). In Ezekiel:--
This is the law of the house, upon the head of the mountain the whole border thereof round about shall be holy of holies (Ezek. 43:12);
the house with the border round about it is called "holy of holies" because by "the house of God" is signified the celestial kingdom, and in the supreme sense the Lord as to the good of love (n. 3720); hence also it is said "upon the head of the mountain," for by "the head of the mountain" the like is signified (n. 6435, 9422, 9434).
[8] In Daniel:--
Seventy weeks are decreed upon the people and upon the holy city, to seal up the vision, and the prophet, and to anoint the holy of holies (Daniel 9:24);
speaking of the coming of the Lord, who alone is the anointed of Jehovah, and alone is holy, and also as to His Human is the Divine good of the Divine love, thus "the holy of holies." That the Lord as to the Divine Human is alone the anointed of Jehovah, (n. 9954); and that He alone is holy, (n. 9229); and that He is the Divine good of the Divine love, (n. 9199).
[9] That celestial good is "holy of holies," but spiritual good is "holy," is because celestial good is inmost good, and therefore also this good is the good of the inmost heaven; whereas spiritual good is the good thence proceeding, and is therefore the good of the middle heaven, and this good is so far good, and hence is so far holy, as it has celestial good within it; for this good flows into it, and conceives it, and begets it, as a father his son. By celestial good is meant the good of love from the Lord to the Lord, and by spiritual good is meant the good of charity toward the neighbor from the Lord. The very good of love to the Lord from the Lord is "holy of holies," because through it the Lord conjoins Himself immediately; but the good of charity toward the neighbor is "holy," because through it the Lord conjoins Himself mediately, and He conjoins Himself in so far as it has in it the good of love from the Lord.
[10] The good of love to the Lord from the Lord is in all the good of charity which is genuine, and likewise in all the good of faith which is genuine, because it flows in from the Lord; for no one can love the neighbor, and from love do good to him, from himself, but only from the Lord; and no one can believe in God from himself, but only from the Lord. Therefore when the Lord is acknowledged, and the neighbor is loved, then the Lord is in the love toward the neighbor, however little the man may know it. This is also meant by the words of the Lord in Matthew:--
The righteous shall answer, Lord, when saw we Thee a-hungered, and fed Thee? or thirsting and gave Thee drink? when saw we Thee sick, or in prison, and came unto Thee? And the King shall say unto them, Verily I say unto you, In so far as ye did it unto one of the least of these My brethren, ye did it unto Me (Matt. 25:37-40);
from this it is plain that the Lord is in the good of charity, and is this good, even though they who are in this good are unaware of it. By "brethren"in the proximate sense are meant those who are in the good of charity, and in a sense abstracted from person, the Lord‘s "brethren" denote the very goods of charity (n. 5063-5071).
. Everyone that toucheth the altar shall be sanctified. That this signifies everyone who receives the Divine of the Lord, is evident from the signification of "touching," as being communication, transfer, and reception; and from the signification of "the altar," as being a representative of the Lord in respect to the good of love, here in heaven and in the church (n. 10129); and from the signification of "being sanctified," as being to receive the Divine of the Lord (n. 10128). That "touching" denotes communication, transfer, and reception, is because the interior things of man put themselves forth by means of external things, especially by the touch, and in this way communicate and transfer themselves to another, and in so far as the will of the other is in agreement and makes a one, they are received. Whether you say the will, or the love, it is the same, for that which is of a man’s love is also of his will; from this also it follows that the interior things of man, which are of his love and from this of his thought, put themselves forth by the touch, and thus communicate themselves to another, and transfer themselves into another; and in so far as the other loves the person, or the things which the person speaks or acts, so far they are received.[2] This shows itself in an especial manner in the other life, for there all act from the heart, that is, from the will or love; and it is not allowed to act from gestures apart from the will and love, nor to speak from the mouth with pretence, that is, separately from the thought of the heart. It is there manifest how the interior things communicate themselves to another, and transfer themselves into another, by the touch; and how the other receives them according to his love. The will or love of everyone there constitutes the whole man, and the sphere of life thence flows forth from him as an exhalation or vapor, and encompasses him, and makes as it were himself around him; scarcely otherwise than as the effluvium about plants in the world, which is also perceived at a distance by its odors; also about animals, of which a sagacious dog is exquisitely sensible. That such an effluvium also pours out from every man is known from much experience; but when man lays aside his body and becomes a spirit or an angel, then the effluvium or exhalation is not material as in the world, but is a spiritual effluence from his love. This then forms a sphere around him, which causes his quality to be perceived by others at a distance. Concerning this sphere see (n. 9606).
[3] As this sphere is communicated to another, and is there transferred into him, and is received by the other according to his love, many wonderful things there come forth which are unknown to man in the world,-- as, First: That all presence is according to likenesses of loves, and all absence is according to unlikenesses of them. Second: That all are consociated according to loves; they who are in love to the Lord from the Lord are consociated in the inmost heaven; they who are in love toward the neighbor from the Lord are consociated in the middle heaven; they who are in the obedience of faith, that is, who do the truth for the sake of truth, are consociated in the ultimate heaven; but they who are in the love of self and of the world, that is, who do what they do for the sake of themselves and the world as ends, are consociated in hell.
[4] Third: That all turn their eyes toward those whom they love; they who love the Lord turn their eyes to the Lord as a Sun; they who love the neighbor from the Lord turn their eyes to the Lord as a Moon; and in like manner they who do the truth for the sake of truth. Concerning the Lord as a Sun and as a Moon, (n. 1521, 1529-1531, 3636, 3643, 4060, 4321, 5097, 5377, 7078, 7083, 7171, 8644, 8812). And wonderful to say, in whatever direction they turn, or to whatever quarter, they still look at the Lord before them. It is the opposite with those who are in hell, for there the more they are in the love of self and in the love of the world, the more they turn from the Lord and have Him behind them; this also in whatever direction, or to whatever quarter, they turn.
[5] Fourth: When an angel of heaven fixes his sight upon others, his interior things are communicated and transferred into them, according to the amount and the quality of his love, and they are received by them according to the quality and the amount of their love; and therefore if the sight of an angel of heaven is fixed upon the good, it causes gladness and joy; but if upon the evil, it causes grief and pain.
[6] That by the touch of the hand is also signified communication, transfer, and reception, is because the activity of the whole body is collected into the arms and into the hands, and in the Word interior things are expressed by means of exterior ones. From this it is that by the "arms," the "hands," and especially by the "right hand," is signified power (n. 10019, 10023, 10076); and hence by the "hands" is signified whatever appertains to man, thus the whole man in so far as he is acting (n. 10019). Moreover that all the outer senses -- sight, hearing, taste, and smell -- bear relation to the touch, and are kinds of touch, is known in the learned world.
[7] That by "touching" is signified communication, transfer, and reception, is evident from many passages in the Word, of which the following may be adduced:--
Thou shalt anoint the Tent of meeting, and the ark of the Testimony, and the table and all the vessels thereof, and the lampstand and the vessels thereof, and the altar of incense, and the altar of burnt-offering and all the vessels thereof, and the laver and the base thereof, and thou shalt sanctify them that they may be holy of holies; whosoever toucheth them shall be sanctified (Exod. 30:26-29).
Everything which hath touched the residue of the meat-offering, and the residue of the flesh from the sacrifices, which are for Aaron and his sons, shall be sanctified (Lev. 6:18, 27).
The angel touched Daniel, and restored him upon his station, and lifted him up upon his knees; and touched his lips, and opened his mouth; and touched him again, and strengthened him (Dan. 10:10, 16, 18).
One of the seraphim with a burning coal touched my mouth and said, Lo this hath touched thy lips; therefore thine iniquity is gone away, and thy sin is expiated (Isa. 6:7).
Jehovah sent forth His hand, and touched my mouth, and said, I give My words into thy mouth (Jer. 1:9).
Jesus stretching forth His hand to the leper, touched him, saying, I will; be thou cleansed. And straightway his leprosy was cleansed (Matt. 8:3).
Jesus saw Peter‘s wife’s mother afflicted with a fever. And Be touched her hand, and the fever left her (Matt. 8:14, 15).
Jesus touched the eyes of the blind, and their eyes were opened (Matt. 9:29, 30).
Jesus touched the eyes of the two blind men, and straightway they received their sight (Matt. 20:34).
Jesus touched the ear of the deaf man and healed him (Luke 22:51).
They brought to Jesus those who were ill, that they night touch if it were but the border of His garment; and as many as touched were made whole (Mark 6:56; Matt. 14:36).
A woman laboring with an issue of blood touched the border of His garment; and immediately the issue of her blood was stanched. And Jesus said, Who is it that touched Me? Some one hath touched Me. I know that virtue hath gone forth from Me (Luke 8:44-48).
They brought little children unto Jesus, that He should touch them. And He took them up in His arms, laid His hands upon them, and blessed them (Mark 10:13, 16).
[8] From these passages it is plain that by "touching" is signified communication, transfer, and reception.
[9] In like manner with things unclean, by which in the internal sense are signified evils and falsities which are from the hells; as in Moses:--
He that toucheth one dead as to all man‘s soul shall be unclean seven days. Whosoever toucheth one dead, as to the soul of a man who is dying, and hath not expiated himself, hath defiled the habitation of Jehovah; therefore that soul shall be cut off from Israel. Whosoever hath touched on the surface of a field one pierced with a sword, or one dead, or the bone of a man, or a grave, shall be unclean seven days. He that toucheth the water of separation shall be unclean until the evening. What ever the unclean person hath touched shall become unclean; and the soul that hath touched it shall be unclean until the evening (Num. 19:11, 13, 16, 21, 22).
He who toucheth unclean beasts, unclean creeping things, shall be unclean until the evening; everything on which it shall fall, shall be unclean, whether it be vessel of wood, or garment, or vessel of water, vessel of pottery, food, drink, an oven, a fountain, a cistern, a receptacle of waters, they shall be unclean (Lev. 11:31-36; 5:2, 3; 7:21).
He that hath an issue is unclean; and also the man who hath touched his bed; or hath sat upon a vessel on which he hath sat; or hath touched his flesh or his garments; or if he that is affected with an issue hath spit upon one who is clean. The chariot on which he is carried, the vessel of pottery, the vessel of wood, shall be unclean (Lev. 15:1-33).
So also he who hath touched a leper (Lev. 22:4).
If there shall fall anything from a carcass upon all the seed of the sower which is sown, it shall be clean; but if water hath been put upon the seed, and a carcass shall fall upon it, it shall be unclean (Lev. 11:37, 38).
[10] By these unclean things are signified various kinds of evils and the derivative falsities which are from hell, and which are communicated, transferred, and received; the several unclean things signify each some specific evil; for evils which are unclean render man so, because they infect his soul; mob over from evil spirits and genii there flow forth the evils of their heart, and according to the persuasions of evil they infect those who are present. This contagion is what is signified by the "touch" of unclean things.
[11] In Moses:--
Of the fruit of the tree which is in the midst of the garden, yea shall not eat, neither shall ye touch it, lest ye die (Gen. 3:3).
The angel who wrestled with Jacob, seeing that he prevailed not against him, touched the hollow of his thigh, and the hollow of the thigh was out of joint (Gen. 32:25).
Moses said that they should not touch anything which belonged to, Korah, Dathan, and Abiram, lest they should be consumed for all their sins (Num. 16:26).
Depart ye, depart ye, touch no unclean thing; go ye out from the midst of her; be ye purified that bear the vessels of Jehovah (Isa. 52:11).
They have wandered blind in the streets, they are defiled with blood; those things which they cannot (defile) they touch with their garments. Depart ye, he is unclean; they cry unto them, Depart, touch not (Lam. 4:14, 15).
Behold if a man shall bear the flesh of holiness in the skirt of his garment, and with his skirt touch bread, or wine, or oil, or any food, it nevertheless shall not be sanctified. If one unclean in soul shall touch any of these things, it nevertheless shall be unclean (Hag. 2:12-14).
Forswearing, and lying, and killing, and stealing, and committing adultery, they commit robbery, and bloods touch bloods; therefore the land shall mourn (Hos. 4:2, 3).
[2] That " lambs" denote the good of innocence, is evident from the passages in the Word where "lambs" are mentioned, as in Isaiah:--
The wolf shall abide with the lamb, and the leopard shall lie down with the kid; and the calf, and the young lion, and the fatling together; and a little child shall lead them; the sucking child shall play on the hole of the viper, and the weaned child shall put his hand on the basilisk’s den; they shall not corrupt themselves in all the mountain of My holiness. And it shall come to pass in that day, that the root of Jesse, which standeth for an ensign of the peoples, shall the nations seek, and his rest shall be glory (Isa. 11:6, 8-10);
there is here described the state of peace and innocence in the heavens and in the church after the Lord came into the world; and as a state of peace and innocence is described, mention is made of a "lamb," a "kid," and a "calf," also of a "little child," a "sucking child," and a "weaned child," and by all of these is signified the good of innocence -- the inmost good of innocence by a "lamb," the interior good of innocence by a "kid," and the exterior good of innocence by a "calf;" the like is signified by a "child," a "sucking child" and a "weaned child;" the "mountain of My holiness" denotes the heaven and the church where is the good of innocence; the "nations" denote those who are in this good; "the root of Jesse" denotes the Lord from whom is this good; the good of love from Him to Him, which is also called celestial good, is the good of innocence.
[3] That a "lamb" denotes the good of innocence in general, and specifically the inmost good of innocence, is evident from its being mentioned first, and also from the fact that the Lord Himself is called a "Lord" as will be seen in what follows. That a "kid" denotes the interior good of innocence, (n. 3519, 4871); that a "calf" or a " bullock" denotes the exterior good of innocence, (n. 430, 9391); a "child," innocence, (n. 5236); in like manner a "sucking child," a "weaned child," or "infant," (n. 430, 2280, 3183, 3494, 5608); the "mountain of holiness" denotes where the good of love to the Lord is, (n. 6435, 8758); and "nations" denote those who are in this good, (n. 1416, 6005). That the good of love to the Lord, which is called celestial good, is the good of innocence, is evident from those who are in the inmost heaven, who because they are in this good appear naked, and like infants, for the reason that nakedness denotes innocence, and likewise infancy (n. 9262, 3887, 5608).
[4] It is said that "the wolf shall abide with the lamb," because by a "wolf,‘ are signified those who are against innocence, as also is the case in the following passages:--
The wolf and the lamb shall feed together; they shall not do evil nor destroy in all the mountain of My holiness (Isa. 65:25);
Jesus said to the disciples whom He sent forth, Behold, I send you forth as lambs in the midst of wolves (Luke 10:3).
[5] As when the Lord was in the world He was innocence itself in respect to His Human, and as consequently everything that belongs to innocence proceeds from Him, the Lord is called "the Lamb," and "the Lamb of God," as in these passages:--
Send ye the Lamb of the Ruler of the land from the rock toward the wilderness, unto the mountain of the daughter of Zion (Isa. 16:1).
He was oppressed, and He was afflicted, yet He opened not His mouth; He is led as a Lamb to the slaughter (Isa. 53:7).
John the Baptist saw Jesus coming, and said, Behold the lamb of God who taketh away the sin of the world (John 1:29, 36).
The Lamb who is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters (Rev 7:17).
These are they who have not been defiled with women; these are they who follow the Lamb whithersoever He goeth; these were bought from among men, firstfruits to God and the Lamb (Rev. 14:4).
Besides many other passages in the (Revelation 5:6, 8, 12, 13; 6:1, 16; 7:9, 10, 14; 12:11; 13:8; 14:1; 15:3; 17:14; 19:7, 9; 21:9, 14, 22, 23, 27; 22:1, 3).
[6] As" lambs" denote those who are in innocence, therefore the Lord said to Peter, first, "Feed My lambs," and afterward, "Feed My sheep," and again, "Feed My sheep" (John 21:15-17); "lambs" here denote those who are in the good of love to the Lord, for these are in the good of innocence more than all others; but "sheep" denote those who are in the good of charity toward the neighbor, and who are in the good of faith
[7] The like is signified by "lambs" in Isaiah:--
Behold the Lord Jehovih cometh in strength, and His arm shall rule for Him. He shall feed His flock like a shepherd, He shall gather the lambs in His arm, and carry them in His bosom, and shall gently lead the sucklings (Isa. 40:10, 11);
that these things were said of the Lord is evident, because by "lambs" are meant those who are in love to Him, thus who are in the good of innocence, wherefore it is said that "He will gather them in His arm, and carry them in His bosom;" for they are conjoined with the Lord by love, and love is spiritual conjunction; and for this reason it is also added that "He will gently lead the sucklings," for "sucklings" and "infants" denote those who are in the good of innocence (n. 430, 2280, 3183, 3494).
[8] From all this it can now be seen what is signified by the burnt-offerings and sacrifices of lambs, and why they were to be made every day, every sabbath, every new moon, and at every feast, and every day on the feast of the passover; and why at the feast of the passover the lamb that was called the paschal lamb was to be eaten, of which it is thus written in Moses:--
This month shall be to you the head of the months; this shall be the first month of the year in respect to you; ye shall take a male cattle from the lambs or from the kids; and they shall take of the blood, and put it upon the two posts, and upon the lintel, and upon the houses wherein they shall eat it; they shall not eat of it raw, nor boiled in waters, but roast with fire (Exod. 12:2).
By "the feast of the passover" was signified the liberation from damnation of those who receive the Lord in love and faith (n. 9286-9292); thus who are in the good of innocence, for the good of innocence is the inmost of love and faith, and is their soul; wherefore it is said that they should "put the blood of it upon the posts, the lintel, and the houses," for where the good of innocence is, there hell cannot enter. They were to eat it "roast with fire," because by this was signified the good of celestial love, which is the good of love to the Lord from the Lord
[9] As a "lamb" signified innocence, therefore when the days of purifying after childbirth had been fulfilled, there were offered:--
A lamb the son of a year for a burnt-offering; and the son of a pigeon or a turtle-dove, for a sacrifice (Lev. 12:6).
By "the son of a pigeon" and by "a turtle-dove" was signified innocence in like manner as by a "lamb;" by "childbirth" in the spiritual sense is signified the birth of the church, which is that of the good of love, for no other birth is understood in heaven; and by the burnt-offering and sacrifice from these is signified purification from evils through the good of innocence; for this good is that into which the Divine flows, and through which it purifies.
[10] He who sinned through error was to offer a lamb, or a kid of the goats, or two turtle-doves, or two sons of pigeons, for guilt (Lev. 5:1-13), for the reason that sin through error is sin from ignorance, and if in ignorance there is innocence, purification is effected. Concerning the Nazirite also it is said:--
When he has fulfilled his Naziriteship, he shall offer a lamb the son of a year for a burnt-offering, and a ewe lamb the daughter of a year for a sacrifice of sin, and one ram for a eucharistic sacrifice, also a basket of unleavened things, cakes mixed with oil, and wafers of unleavened things anointed with oil (Num. 6:13-15);
by all these things, namely, the "lamb," the "ewe lamb," the "ram," the "unleavened breads," the "wafers," and the "oil," are signified celestial things, that is, those which are of love to the Lord from the Lord. These were to be sacrificed by the Nazirite after the fulfilling of the days of the Naziriteship, because the Nazirite represented the celestial man, or the Lord as to the Divine celestial. The Divine celestial is the Divine of the Lord in the inmost heaven; and this Divine is innocence.
[11] From all this it can be seen that by a "lamb" is signified the good of innocence; for by all the beasts that were sacrificed something of the church was signified, as can be very well seen from the fact that the Lord Himself is called a "Lamb," as is evident from the passages above cited; and likewise that those are called "lambs" who love the Lord, as in (Isaiah 40:10, 11, and in (John 21:15); and that upright men are also called "sheep" (Matt. 15:21-29; 25:31-41; 26:31; John 10:7-16, 26-31; 21:16, 17); and evil men are called "goats" (Matt. 25:31; Zech. 10:3; Dan. 8:5-11, 25). That all useful and gentle beasts signify good affections and inclinations; but that useless and fierce ones signify evil affections and inclinations, (n. 9280).
[12] The good of innocence is signified not only by a "lamb," but also by a "ram," and by a "bullock," but with the difference that by a "lamb" is signified the inmost good of innocence; by a "ram," the interior or middle good of innocence; and by a "bullock," the external good of innocence. The good of innocence in even one must be external, internal, and inmost, in order that the man may be regenerated, for the good of innocence is the very essence of all good. As these three degrees of innocence are signified by a "bullock," a "ram," and a "lamb," therefore these three were offered for sacrifice and burnt-offering when purification was represented by this good, as was done in each of the new moons, the feasts, the day of firstfruits, and when the altar was inaugurated (Numbers 7:15, 21, 27, 38; 28:1-31; 29:1-40). That a "bullock" denotes the external good of innocence, (n. 9391, 9990); and a "ram," the internal good of innocence, (n. 10042). As regards innocence and its quality with infants, also with the simple who are in ignorance, and with the wise, (n. 10021).
[13] By its being said that the lamb which was to be offered for a burnt-offering should be "the son of a year," was signified that it then was a lamb, for when it exceeded a year, it was a sheep; and because a lamb was as it were an infant sheep, by it was signified such good as is of infancy, which is the good of innocence; hence also it was that lambs were to be offered for a burnt-offering in the first month of the year at the time of the passover (Exod. 12:2; Num. 28:16, 19); on the day of the firstfruits (Num. 28:26, 27); and on the day in which they waved the sheaf (Lev. 23:11, 12); for by the first month of the year, and by the day of the firstfruits, and by the day of waving the sheaf, there was also signified a state of infancy, thus a state of innocence.
. Continually. That this signifies in all Divine worship, is evident from the signification of "continually," when said of such things as belong to Divine worship, as being all, and in all; for the subject treated of is purification from evils and falsities through the good of innocence, this good being signified by "lambs;" and purification from evils and the derivative falsities, by a "burnt-offering from them." This is said to be "continually," because it was to be in all Divine worship; therefore also it was offered twice every day; in the morning, and in the evening; and what was offered morning and evening represented in general all worship and in all worship. For the good of innocence must be in all good, and from this in all truth, in order that it may be good and truth in which there is life from the Divine; thus it must be in all worship, for all worship must be from the good of love and from the truths of faith, in order that it may be worship. That all the good of the church and of heaven has innocence in it, and that without innocence good is not good, and thus worship is not worship, (n. 2736, 2780, 6013, 7840, 7887, 9262); also what innocence is, (n. 3994, 4001, 4797, 5236, 6107, 6765, 7902, 9262, 9936, 10021).[2] That "continually" denotes all, and in all, that is, all of worship and in all worship, is because it involves time. And in the heavens, where the Word is not understood in the natural sense, but in the spiritual sense, there is not any notion of time, but instead of times are perceived such things as belong to state. Here therefore by "continually" is perceived a perpetual state in worship, thus all worship, and in all worship. So it is with all the other expressions in the Word which involve anything of time, as by "yesterday," "today," "tomorrow," "two days," "three days," by a "day," a "week," a "month," and a "year;" and also by the times of the day and of the year, as by "morning," "noon," "evening," "night;" "spring," "summer," "autumn," and "winter." Therefore in order that the spiritual sense of the Word may be understood, everything from its natural sense that relates to time and place, and likewise everything that relates to person, must be rejected, and instead thereof states must be thought of; from all which it can be seen how pure is the Word in the internal sense, thus how purely it is perceived by the angels in the heavens, consequently how superior are the wisdom and intelligence of the angels to the intelligence and wisdom of men, who think only from the natural fixed upon things most finite in the world and the earth. That times in the heavens are states, (n. 1274, 1382, 2625, 2788, 2837, 3254, 3356, 3404, 3827, 4814, 4882, 4901, 4916, 6110, 7218, 7381, 8070); as also what is meant by states, (n. 4850).
[3] From all this it is evident what is signified by the "continual burnt-offering from lambs;" thus what by "continual" and "continually" in other places; as that the fire should burn continually upon the altar (Lev 6:13); and that continual bread should be upon the table (Num 4:7). By "fire," and by "bread," is here signified the good of love from the Lord to the Lord. That "fire" denotes this, (n. 4906, 5215, 6314, 6832, 6834, 6849, 7324, 7852, 10055); and also "bread," (n. 2165, 2177, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 9323, 9545). By "continual" is here also signified that this good must be in all worship. And that from this good as from its fire must shine the truth of faith, is signified by "making the lamp to go up continually" (Exod. 27:20). That a "lamp" denotes the truth and good of faith, (n. 9548, 9783).
. The one lamb thou shalt offer in the morning. That this signifies the removal of evils through the good of innocence from the Lord in a state of love and of the consequent light in the internal man, is evident from the signification of "offering a lamb," or sacrificing it, as being the removal of evils through the good of innocence from the Lord; and from the signification of "morning," as being a state of love and of the consequent light in the internal man. By "offering," or "sacrificing, a lamb" is signified the removal of evils through the good of innocence from the Lord, because by burnt-offerings and sacrifices was signified purification from evils and the derivative falsities, or what is the same, their removal, and the implantation of good and truth, and their conjunction by the Lord (n. 9990, 9991, 10022, 10042, 10053). That purification from evils is their removal, (n. 10057); and that a "lamb" denotes the good of innocence, (n. 10132).[2] That the removal of evils, and the implantation of good and truth, and their conjunction, are effected through the good of innocence by the Lord, is because in all good there must be innocence in order that it be good, and because without innocence good is not good. For innocence is not only the plane in which truths are sown, but is also the very essence of good; so far therefore as a man is in innocence, so far good becomes good, and truth lives from good; consequently so far the man becomes alive, and so far the evils with him are removed; and in so far as they are removed, goods and truths are implanted and conjoined by the Lord. This is the reason why the continual burnt-offering was made by means of lambs. That all the good of heaven and the church has innocence in it, and that without innocence good is not good, (n. 2736, 2780, 6013, 7840, 7887, 9262); also what innocence is, (n. 3994, 4001, 4797, 5236, 6107, 6765, 7902, 9262, 9936).
[3] That "morning" denotes a state of love and of the consequent light in the internal man, is because in the heavens the states with the angels vary as to love and the faith thence derived, as in the world with men times vary as to heat and its attendant light. These times, as is well known, are morning, noon, evening, and night; hence in the Word by "morning" is signified a state of love; by "noon," a state of light in clearness; by "evening," a state of light in obscurity; and by "night," or "twilight," a state of love in obscurity. That there are such variations of states in the heavens, (n. 5672, 5962, 6110, 7218, 8426); and that morning there is a state of peace and innocence, thus a state of love to the Lord, (n. 2405, 2780, 8426, 8812, 10114); that noon is a state of light in clearness, (n. 3708, 5672, 9642); evening a state of light in obscurity, (n. 3056, 3833, 6110); and that there is no night in heaven, but twilight, (n. 6110), by which is signified a state of love in obscurity.
[4] That by "morning" is signified a state of love and of the consequent light in the internal man, is because when an angel is in a state of love and light, he is then in his internal man; but when he is in a state of light and love in obscurity, he is then in the external man. For the angels have an internal and an external, and when they are in the internal, the external is almost quiescent; but when they are in the external, they are in a more gross and obscure state. Consequently when they are in a state of love and light, they are in their internal, thus in their morning; and when they are in a state of light and love in obscurity, they are in the external, thus in their evening; from which it is plain that variations of states are made by elevations toward more interior things, thus into a higher sphere of heavenly light and heat, consequently nearer to the Lord; and by lowerings toward more exterior things, into a lower sphere of heavenly light and heat, and thus more remote from the Lord.
[5] Be it known that interior things are higher, thus nearer to the Lord; and that exterior things are lower, thus more remote from the Lord; and that light in the heavens is the Divine truth which is of faith, and heat in the heavens is the Divine good which is of love, both proceeding from the Lord. For the Lord in heaven is a Sun, from which the angels have everything of life, and from it man has everything of spiritual and heavenly life (n. 9548, 9684); also that interior things are higher, thus nearer to the Lord, (n. 2148, 3084, 4599, 5146, 8325).
[6] The man who is being regenerated, and likewise the man who has been regenerated, also undergo variations of state as to love and as to faith, by means of elevations toward more interior things, and by lowerings toward more exterior things; but there are few who are able to reflect upon this, because they do not know what it is to think and to will in the internal man, and in the external; nor indeed what the internal man is, and what the external. To think and to will in the internal man is to think and to will in heaven, for the internal man is there; but to think and to will in the external man is to think and to will in the world, for the external man is there; and therefore when a man is in love to God and in the consequent faith, he is in the internal man, because in heaven; but when he is in obscurity as to love and the consequent faith, he is in the external man, because in the world. These states also are meant by "morning," "noon," "evening," and "night" or "twilight" in the Word.
[7] It is similar with the states of the church, the first state of which is also called "morning" in the Word, the second "noon," the third "evening," and the fourth or last, "night." But when the church is in its night, in which it is when no longer in love to God and in faith, then from the twilight morning begins with another nation, where a new church is set up.
[8] For it is with the church in general as with man in particular; his first state is a state of innocence, thus also of love toward his parents, nurse, and infant companions; his second is a state of light, for when the infant becomes a child, he learns things that belong to light, that is, the truths of faith, and believes them; the third state is when he begins to love the world and to love himself, which takes place when he becomes a youth and when he thinks from himself, and in proportion as these loves increase, faith decreases, and with faith charity toward the neighbor and love to God; the fourth and last state is when he does not care for these things, and still more when he denies them.
[9] Such also are the states of every church from its beginning to its end. Its first state is likewise a state of in fancy, thus also of innocence, consequently of love to the Lord, which state is called "morning;" the second state is a state of light; the third is a state of light in obscurity, which is its "evening;" and the fourth is a state of no love and hence of no light, which is its "night." This is so because evils increase day by day, and in so far as they increase, one person infects another like a contagion; especially parents their children, besides that hereditary evils are successively condensed, and so transmitted
[10] That "morning" signifies the first state of the church, and also a state of love, is evident from Daniel:--
A holy one said, How long shall be the vision, the continual sacrifice, and the wasting transgressions? And he said to me, Until evening and morning two thousand three hundred;then shall the holy thing be justified (Daniel 8:13, 14);
the subject here treated of is the coming of the Lord; "evening" denotes the state of the church before His coming, while "morning" denotes the first state of the church after His coming, and in the supreme sense it denotes the Lord Himself. That in the supreme sense the Lord is the "morning," is because He is the Sun of heaven, and the Sun of heaven never sets, but is always rising; hence also the Lord is called the "east," consequently also the"morning" (n. 2405, 2780, 9668).
[11] And in Isaiah:--
One crieth unto me out of Seir, Watchman, what of the night? what of the night? The watchman said, The mob cometh, and also the night (Isa. 21:11, 12);
by the "watchman" in the internal sense is meant one who observes the states of the church and its changes, thus every prophet; by "night" is meant the last state of the church; by "morning" its first state; by "Seir," from which the watchman crieth, is signified the enlightening of the nations which are in darkness (that "Seir" has this meaning, (n. 4240); and that "night" denotes the last state of the church, (n. 6000); "the morning cometh, and also the night," signifies that though there is enlightening to those who are of the new church, yet there is night to those who are in the old. The like is signified by "morning" in these passages:--
In the evening weeping may pass the night, but in the morning shall be singing (Ps. 30:5).
About the time of evening behold terror; before the morning he is not (Isa. 17:14).
[12] As in the supreme sense "morning" signifies the Lord, and from this, love from Him to Him, therefore the manna, which was heavenly bread, "rained down every morning" (Exod. 16:8, 12, 13, 21). That the Lord is the bread which comes down from heaven, thus the manna, (John 6:33, 35, 48, 50); and that "bread" denotes celestial love, which is love from the Lord to the Lord, (n. 2165, 2177, 3464, 4217, 4735, 5405, 5915, 9545). And as the Lord is "the east," and "the morning," and as all celestial love is from Him, therefore also He rose "in the morning on the day of the sabbath" (Mark 16:9); and therefore also the day before the feast of the passover was called "the evening;" for by the feast of the passover was signified the presence of the Lord and the liberation of the faithful by Him from damnation (n. 7867, 9286-9292).
[13] He who is acquainted with the internal sense of the Word, is able to know what is involved in Peter’s thrice denying the Lord before the cock crew twice (Matt. 26:34, 74, 75; Mark 14:30, 68, 72; Luke 22:34, 60, 61; John 18:27); for by Peter was represented the faith of the church, or what is the same, the church as to faith; by the time when the cock crew was signified the last state of the church, which time was also called "cockcrowing;" by the denial three times was signified full and complete denial of the Lord in the end of the church. That Peter represented the faith of the church, thus the church as to faith, (n. 2135a, 2760, 3750, 4738); and that these words to Peter signified the denial of the Lord in the church at the time of its end (n. 6000, 6073, 10087); for the Lord is denied when there is no longer any faith, and there is no faith when there is no longer any charity. That "three" signifies what is full and complete, (n. 2788, 4495, 7715, 8347, 9198, 9488, 9489); and from this it was said that he would deny three times. That this was done in twilight, when morning was about to come, is evident in (John 18:28); and that cockcrowing and twilight are the same, is evident in Mark:--
Watch ye, for ye know not when the lord of the house will come; at even, or at midnight, or at cockcrowing, or in the morning (Mark 13:35).
From all this it can now be seen what is signified by "morning."
. And the other lamb thou shalt offer between the evenings. That this signifies the like in a state of light and love in the external man, is evident from the signification of" offering a lamb," or sacrificing it, as being the removal from evils through the good of innocence from the Lord (n. 10134); and from the signification of "between the evenings," as being in a state of light and of love in the external man; for by "evening" in the Word is signified a state of the interiors when the truths of faith are in obscurity and the goods of love in some cold. For the states of love and light vary with the angels as vary in the world the states of the times of the day, which are morning, noon, evening, night or twilight, and again morning. When the angels are in a state of love, it is morning with them, and the Lord appears to them as a rising Sun; when they are in a state of light, it is noon with them; but when they are in a state of light in obscurity, it is evening with them; and afterward when they are in a state of love is obscurity or in some cold, it is night with them, or rather twilight before the morning.[2] Such states succeed continually with the angels, and by means of them they are continually perfected. But these variations do not arise from the Sun there, its rising and setting, but from the state of the interiors of the angels themselves; for like men they desire now to be in their internals, and now in externals. When they are in internals, they are in a state of love and the consequent light in clearness, and when in externals, they are in a state of love and the consequent light in obscurity, for such is the external relatively to the internal. This is the origin of the variations of the states of the angels. They have such states and such variations because the Sun of heaven, which is there the Lord, is Divine love itself; and therefore the heat which thence proceeds is the good of love, and the light which is thence is the truth of faith; for all things which proceed from that Sun are alive, and not like those which are from the sun of the world, which are dead.
[3] From this it can be seen what heavenly heat is, and what heavenly light; and whence it is that by "heat," "Same," and "fire," in the Word, is signified the good of love; by "light" and its "brightness," the truth of faith; and by the "sun," the Lord Himself as to Divine love (that the Lord in the heavens is a Sun, (n. 3636, 3643, 4321, 5097, 7078, 7083, 7171, 7173, 8812); also that the heat thence is the good of love, (n. 3338, 3339, 3636, 3693, 4018, 5115, 6032, 6314); and the light from that Sun is Divine truth, from which come faith, intelligence, and wisdom, (n. 9548, 9684). From all this it can now be seen what is signified by "morning," and what by "evening."
[4] But be it known that in the present case "morning" involves also noon, and "evening" also twilight; for when "morning and evening" are spoken of in the Word, the whole day is meant, thus by "morning" also noon, and by "evening" also night or twilight; hence it is that by "morning" is here signified a state of love and also of light in clearness, and by "evening" a state of light and also of love in obscurity, that is, in the external man.
[5] That by "between the evenings" is not meant the time between the evening of one day and the evening of another day; but the time between evening and morning, thus inclusively night or twilight, is evident from the fact that the continual offering from a lamb was made not only in the evening, but also in the morning. From this it is evident that the like is signified in other places by "between the evenings," as where it is said that they should "offer the passover between the evenings" (Exod. 12:6; Num. 9:5, 11); which is also explained elsewhere in these words:--
Thou shalt sacrifice the passover in the evening, at the going down of the sun, at the season that thou camest forth out of Egypt. And thou shalt boil and eat it in the place which Jehovah thy God shall choose; and thou shalt look back in the morning and go unto thy tents (Deut. 16:6, 7).
[6] That "evening" in general signifies a state of light in obscurity, is evident in Jeremiah:--
Arise and let us go up at noon; woe unto you because the day departeth, because the shades of evening are stretched out; arise, let us go up in the night, and let us destroy palaces (Jer. 6:4, 5);
where "evening" and "night" signify the last times of the church, when all faith and love have been destroyed. In Zechariah:--
It shall be one day which is known unto Jehovah, when about the time of evening there shall be light. In that day living waters shall go out from Jerusalem, and Jehovah shall be King over all the earth (Zech. 14:7-9);
speaking of the coming of the Lord; the end of the church is "the time of evening;" "light" denotes the Lord as to Divine truth So in Daniel:--
A holy one said unto me, Even until evening, morning, two thousand three hundred (Daniel 8:13, 14).
[2] Everyone can see that by the meat-offering, which was bread, and by the drink-offering, which was wine, are not meant merely bread and wine, but something of the church and of heaven, thus spiritual and celestial things that belong to heaven and the church. Otherwise what purpose could have been served by putting bread and wine upon the fire of the altar? Could this have been grateful to Jehovah? or could this have been to Him, as is said, an odor of rest? and could this make expiation for man? He who thinks in a holy way about the Word cannot think that anything so earthly would be pleasing to Jehovah, unless some deeper and more interior Divine thing were contained in it. He who believes that the Word is Divine and spiritual throughout, must necessarily believe that some secret of heaven lies hidden in every detail of it. But the reason why it has not hitherto been known wherein this secret lies, is that it has not been known that there is an internal sense which is spiritual and Divine in every detail of the Word; and that there are angels with every man, who perceive his thoughts, and who apprehend the Word spiritually while he is reading it, and that through them what is holy then flows in from the Lord, and thus that through them there is conjunction of heaven with man, consequently conjunction of the Lord through the heavens with him. This is the reason why a Word of this nature was given to man, by means of which, and not in any other way, his salvation can be provided for by the Lord.
[3] That the "meat-offering," which was bread, signifies the good of love, and that the "drink-offering," which was wine, signifies the good of faith, and that they are so perceived by the angels, can be seen from all that is said in the Word about the meat-offering and the drink-offering; as in Joel:--
The meat-offering and the drink-offering are cut off from the house of Jehovah; the priest the ministers of Jehovah have mourned. The field is laid waste, the land hath mourned because the grain hath been laid waste, the new wine is dried up, the oil languisheth. The vine is withered, and the fig-tree languisheth. Howl, ye ministers of Jehovah, because the meat-offering and the drink-offering have been forbidden from the house of our God, for the day of Jehovah is near, and as a devastation from Shaddai doth it come (Joel 1:9-15);
the subject here treated of is the last time of the church, when there is no longer in it the good of love and the truth of faith, which is signified by "the day of Jehovah being near," and "coming as devastation from Shaddai."
[4] From this it is plain that by "the meat-offering and drink-offering which were cut off from the house of Jehovah," by "the field which was laid waste," by "the ground which mourneth," by "the grain which was also laid waste," by "the new wine which was dried up," by "the oil which languisheth," and by "the vine" and "the fig-tree," are signified such things as belong to the church and heaven; but the internal sense teaches what these signify From this it is evident that by "the field" is signified the church as to the reception of truth (n. 3766, 4982, 7502, 7571, 9295); by "the land," the church as to good (n. 9325); by "grain," all the good of the church (n. 5295, 5410, 5959); by "new wine," all the truth of the church (n. 3580); by "oil," the good of love (n. 4582, 4638, 9780); by "vine," the interior good of the spiritual church (n. 5113, 6376, 9277); and by "fig-tree" its exterior good (n. 217, 4231, 5113). From all this it is evident that "the meat-offering and the drink-offering" denote worship from the good of love and from the good of faith.
[5] In Malachi:--
The meat-offering I will not accept from your hands; for from the rising of the sun even to its going down, the name of Jehovah shall be great among the nations; and in every place incense is offered to My name, and a clean meat-offering (Mal. 1:10, 11).
That in this passage by a "meat-offering" is not meant a meat offering, nor by "incense" incense, is plain, for the subject treated of is the church among the nations (with whom however there was no meat-offering); for it is said, "from the rising of the sun to its going down the name of Jehovah shall be great among the nations, and in every place is a clean meat offering and incense" (that "incense" denotes adoration from the good of faith, (n. 9475).
[6] So in David:--
My prayers have been accepted as incense before Thee, the lifting up of my hands as the evening meat-offering (Ps. 141:2);
"the evening meat-offering" denotes the good of love in the external man.
[7] In Isaiah:--
Ye have become heated with gods under every green tree. Even to them best thou poured out a drink-offering, thou hast made a gift to go up, thou offerest a gift to the king in oil, and dost multiply thy spices, and dost abase thyself to hell (Isa. 57:5, 6, 9);
worship from evils and falsities which are from hell is the subject here treated of; in the internal sense "gods" denote falsities, for they who worshiped other gods did indeed call them by name, but still it was falsities from evils which they worshiped. That in the Word "strange gods" denote falsities, (n. 4402, 8941); also that a "green tree" denotes all the capability of the perception, knowledge, and confirmation of falsity, (n. 2722, 2972, 4552, 7692); and that "green" denotes sensitivity, (n. 7691). "To become heated" denotes the ardor of worship; for the fire from which the heating comes denotes love in both senses (n. 5215, 6832, 7575). "To pour out a drink-offering" denotes worship from the falsities of evil; "to offer a gift to the king in oil" denotes to worship Satan from evils; "a gift in oil" is a meat-offering; "to multiply spices" is to multiply incense, by which are signified adorations (n. 9475); and therefore it is also said that he "abased himself to hell"
[8] From all this it can be seen that the meat-offering which was bread, and the drink-offering which was wine, signify such things as are of the church and heaven, namely, heavenly food and drink, like what is signified by the bread and wine in the Holy Supper, for the purpose above mentioned that heaven may conjoin itself with man by means of the Word, consequently the Lord through heaven by means of the Word as a medium. As the Divine of the Word consists in such things, it nourishes not only human minds, but also angelic minds, and causes heaven and the world to be one.
[9] From all this it can also be seen that each and all of the things said and commanded in the Word concerning the meat-offering and the drink-offering, or concerning bread and wine, contain Divine arcana within them, as that the meat-offering was to be fine flour, on which was to be oil, and also frankincense, and that it was to be wholly salted, and that it was to be without leaven, or ferment; and that there was to be one rule for its composition when a lamb was sacrificed, another when a ram, another when a bullock, and also a different one in the sacrifices of guilt and sin from that used in the other sacrifices; so too with the rule for the wine in the drink-offering. Unless each detail had involved arcana of heaven, they would never have been commanded for application to the various acts of worship.
[10] But that these various things may be presented under one view, they may be presented in their order. In the eucharistic sacrifices and burnt-offerings there was for every lamb a meat-offering of one tenth of an ephah of fine flour mingled with the fourth of a hin of oil; and wine for a drink-offering the fourth of a hin. For every ram there was a meat-offering of two tenths of fine flour, and a third of a hin of oil; of wine for a drink-offering the third of a hin. For every bullock there was a meat-offering of three tenths of fine flour mingled with oil, the half of a hin; and of, wine for a drink-offering the half of a hin (Num. 15:4-12; 28:10-29; 29:3-37). The reason why for a lamb there was a different proportion of the quantity of fine flour, oil, and wine, than for a ram and a bullock, was that a "lamb" signified the inmost good of innocence, a "ram" the middle good of innocence, and a "bullock" the ultimate or external good of innocence; for there are three heavens, the inmost, the middle, and the ultimate, from which there are also three degrees of the good of innocence. Its increase from first to last is signified by the increasing proportion of fine flour, oil, and wine. Be it known that the good of innocence is the very soul of heaven, because this good is alone receptive of love, charity, and faith, which make the heavens. That a "lamb" denotes the inmost good of innocence, (n. 3994, 10132); and a "ram," the middle or interior good of innocence, (n. 10042); and a "bullock," the ultimate or external good of innocence, (n. 9391, 9990).
[11] But in the sacrifices for confession there was a meat-offering of unleavened cakes mixed with oil, of unleavened wafers anointed with oil, of fine flour sodden for the cakes mixed with oil; besides fermented cakes of bread (Lev. 7:11, 12); and in the sacrifices of guilt and sin there was a meat-offering of the tenth of an ephah of fine flour, but no oil and frankincense upon it (Lev. 5:11). That no oil and frankincense were to be put upon the meat-offering of the sacrifice of sin and guilt, was because by "oil" is signified the good of love, and by "frankincense" the truth of this good, and by the sacrifices of sin and guilt is signified purification and expiation from evils and the derivative falsities, which on this a-count were not to be mingled with good and the derivative truth
[12] Further, in respect to the meat-offering of Aaron and of his sons on the day in which they were anointed (Leviticus 6:13-15); and the meat-offering of the firstfruits of the harvest (Lev. 2:14, 15; 23:10, 12, 13, 17); the meat-offering of the Nazirite (Num. 6:1-27); the meat-offering of jealousy (Num. 5:1-31); the meat-offering of one who was cleansed from leprosy (Lev. 14:1-57); the meat-offering baked in an oven; and the meat-offering of the frying pan and the baking pan (Lev. 2:3-7). That there was to be no ferment in the meat-offering, nor any honey; and that the meat-offering was to be salted, may be seen in (Leviticus 2:10-12). The reason why there was to be no ferment and no honey in the meat-offering was because in the spiritual sense "ferment" denotes falsity from evil, and "honey" external delight thus commingled with the delight of the love of the world, by means of which also heavenly goods and truths ferment and thus are dispersed; and the reason why it was to be wholly salted was because "salt" signified truth longing for good, thus conjoining both. That "ferment" denotes falsity from evil, (n. 2342, 7906, 8051, 9992); also that "honey" denotes external delight, thus the delight of love in both senses, (n. 5620); and that "salt" denotes truth longing for good, (n. 9207).
. For the first lamb. That this signifies these things in the internal man, is evident from the signification of "the first lamb," or that which was offered as a burnt-offering in the morning, as being the good of innocence in the internal man (n. 10134). . And the second lamb thou shalt offer between the evenings. That this signifies the removal of evils through the good of innocence from the Lord in a state of love and of the consequent light in the external man, is evident from what was unfolded above (n. 10135), where are like words. . According to the meat-offering of the morning, and according to the drink-offering thereof, thou shalt do thereto. That this signifies spiritual good from celestial, and the truth thereof, sufficient for conjunction, is evident from the signification of "the morning meat-offering," or the meat-offering for the second lamb, as being spiritual good from celestial, and the truth thereof, sufficient for conjunction (n. 10136, 10137). . For an odor of rest. That this signifies perceptivity of peace, is evident from the signification of "an odor of rest," as being perceptivity of peace (n. 10054). . A fire-offering to Jehovah. That this signifies from the Lord‘s Divine love, is evident from what was said and shown also above (n. 10055). . A continual burnt-offering. That this signifies all Divine worship in general, is evident from the signification of a "burnt-offering," as being Divine worship; and from the signification of "continual," as being all, and in all (n. 10133). Hence by the "continual burnt offering" is signified all Divine worship in general, and when the lamb is meant from which is the burnt-offering, by which is signified the good of innocence, there is also signified in all worship. For all worship which is truly such must be from the truths of faith and the goods of love; and in all the good of love, and hence in all the truth of faith, there must be the good of innocence (n. 10133); thus by the "continual burnt-offering" is also signified in all worship.[2] That a "burnt-offering" denotes Divine worship is because burnt-offerings and sacrifices were the chief things of representative worship with the Israelitish and Jewish nation, and all things relate to their chief, and are named from it. That the chief thing of worship with that nation consisted in sacrifices and burnt-offerings, and that consequently by these is signified everything of worship in general, (n. 922, 1343, 2180, 6905, 8680, 8936, 10042).
[3] But what the Divine worship is which is signified by sacrifices and burnt-offerings shall be briefly told. By the sacrifices and burnt-offerings was specifically signified purification from evils and falsities, and the implantation then of good and truth, and the conjunction of both, thus regeneration (n. 10022, 10053, 10057). The man who is in these is in genuine worship, for purification from evils and falsities consists in desisting from them, and in shunning and turning away from them; and the implantation of good and of truth consists in thinking and willing what is good and what is true, and in speaking and doing them; and the conjunction of both consists in living from them; for when good and truth have been conjoined with a man, he then has a new will and a new understanding, consequently a new life. When a man is of this character, there is Divine worship in every work he does, for he then looks to the Divine in everything; he venerates it, and he loves it; consequently he worships it.
[4] That this is genuine Divine worship is unknown to those who make worship consist in adoration and prayers, thus in such things as are of the mouth and thought, and not in such as are of work from the good of love and the good of faith; when yet the Lord regards nothing else in the man who is in adoration and in prayers than his heart, that is, his interiors, such as they are in respect to love and the consequent faith. If therefore these interiors of man are not inwardly in adoration and prayers, there is no soul and life in them, but only an external such as is that of flatterers and pretenders, and that these are not pleasing to a wise man in the world is well known.
[5] In a word, to do according to the precepts of the Lord is truly to worship Him, nay, it is truly love and truly faith, as also can be seen by everyone who considers the matter; for nothing is more pleasing to one who loves anyone, and who believes anyone, than to will and do what the other wills and thinks, for it is his sole desire to know his will and thought, thus his good pleasure. It is otherwise with one who does not love and believe. Such also is the case with love to God, as also the Lord teaches in John:--
He that hath My commandments, and doeth them, he it is who loveth Me; but he that loveth Me not, keepeth not My words (John 14:21, 24)
If ye keep My commandments, ye shall abide in My love; this is My commandment, that ye love one another (John 15:10, 12).
[6] That external worship without this internal is not worship, is also signified by what is said of burnt-offerings and sacrifices in these passages:--
I spake not unto your fathers concerning burnt-offerings and sacrifices; but this word I commanded them, saying, Obey ye My voice, and I will be to you a God (Jer. 7:21-23).
I desire mercy, and not sacrifice, and the knowledges of God more than burnt-offering (Hos. 6:6).
Shall I come before Jehovah with burnt-offerings? Will Jehovah be pleased with thousands of rams? He hath showed thee what is good, and what doth Jehovah require of thee, but to do judgment, and to love mercy, and to humble thyself in walking with thy God? (Micah 6:6-8).
Hath Jehovah pleasure in burnt-offering and sacrifices? Behold, to comply is better than sacrifice, and obedience than the fat of rams (1 Sam. 15:22).
That the veriest worship of the Lord consists in a life of charity, and not in a life of piety without this, (n. 8252-8257).
. To your generations. That this signifies perpetually in the church, is evident from the signification of " generations," when said of the sons of Israel, as being succession in the church; for by the " sons of Israel" is signified the church, and by "generations" the succession in it. By "generations" are also signified spiritual generations, which are those of faith and love, thus which are of the church; and by "to generations" is also signified what is perpetual, thus likewise what is successive. That by the"sons of Israel" is signified the church, (n. 9340); also that by "generations" are signified things that belong to faith and love, (n. 2020, 2584, 6239); and what is perpetual and eternal, (n. 9789); thus what is successive, (n. 9845). . At the door of the Tent of meeting. That this signifies the conjunction of good and truth, is evident from the signification of "the door of the Tent," as being the conjunction of good and truth (n. 10001, 10025). . Before Jehovah. That this signifies from the Lord, evident from the fact that "Jehovah" in the Word denotes the Lord (n. 9373); that "before Jehovah" denotes from the Lord, is because "before" signifies presence, and the presence of the Lord exists in proportion to the reception of the good which is of love and of the truth which is of faith from Him; hence it is that "before the Lord" denotes from the Lord. The Lord is indeed present with every man, but He is present with the good in one way, and with the evil in another; with the good He is present in every particular they think from the truths of faith, and which they will from the good of love; and He is so present that He Himself is faith, and He Himself is love with them; consequently He is as if dwelling in them, according to the words of the Lord Himself in John:--The Spirit of truth shall abide with you, and shall be in you, and ye shall know that I am in My Father, and ye in Me, and I in you. He that hath My commandments, and doeth them, he it is that loveth Me; and We will come unto him, and make Our abode with him (John 14:17, 18, 20, 21, 23).
[2] But with the evil the Lord is not present in every particular, because they have no faith or charity; but He is present in general, by which presence they have the faculty of thinking and willing, and also of receiving faith and charity; but only in so far as they desist from evils. In so far as they do not desist from evils He appears absent; and the degrees of His absence are according to the absence of the truth and good of faith and of love. Thus they who are in heaven are in the presence of the Lord, but they who are in hell are in His absence.
[3] Nevertheless the fact is that the Lord is not absent from man, but man is absent from the Lord, for the man who is in evils looks backward from Him; and then the things which are before his eyes are present with him according to their affinities with the evils in which he is; for in the other life there is no space, but only the appearance of space according to the affinities of the thoughts and affections. This closely resembles the presence of the sun of this world in respect to its light and heat; the sun is equally present at all times; but when the earth turns itself from the sun, the light perishes, and shade comes on; first the shade of evening, and then the shade of night. And when the earth does not look directly to the sun, but obliquely, as in the time of winter, the heat perishes, and cold comes on, in consequence of which all things of the earth become torpid and die. This is also called the absence of the sun, when nevertheless it is the absence of the earth from the sun--not as to space, but as to the state of light and heat. This is said for the sake of illustration.
. Where I will meet with you, to speak unto thee there. That this signifies His presence and influx, is evident from the signification of "meeting to speak," as being presence and influx; for "meeting" denotes presence; and "speaking," when said of Jehovah, that is, the Lord, denotes influx. That "speaking" denotes influx, (n. 2951, 5481, 5797, 7270). What the presence of the Lord is, (n. 10146); and what His influx is, (n. 9223, 9276, 9682). . And there I will meet with the sons of Israel. That this signifies the presence of the Lord in the church, is evident from the signification of "meeting," as being presence (n. 10147); and from the representation of the sons of Israel, as being the church (n. 9340). . And it shall be sanctified in My glory. That this signifies receptivity of Divine truth from the Lord, is evident from the signification of "to be sanctified," as being receptivity of the Divine from the Lord; and from the signification of "glory," as being Divine truth (n. 4809, 5922, 8427, 9429). That "to be sanctified" denotes the receptivity of the Divine from the Lord, is because the Lord alone is holy, and consequently everything holy is from Him (n. 9229), and because the Divine truth proceeding from Him is what is meant in the Word by "holy" (n. 9818); but here, where the subject treated of is the sons of Israel, their burnt-offerings and sacrifices, the Tent of meeting, and the altar, by "holy," and by "being sanctified," is signified what is representative thereof; for the reason that with the Israelitish and Jewish nation all things were representative of the interior things of the church, which belong to faith and love from the Lord to the Lord.[2] For the church instituted with that nation was a representative church; consequently all external things signified and represented such things as the internal senses teaches, and were therefore called "holy," as the altar, the fire upon it, the burnt-offering, the fat, the blood, the Tent of meeting, the table there on which were the breads of faces, the table of incense, the lampstand, and all their vessels, especially the ark in which was the Testimony; besides the breads, cakes, wafers, which were called the meat-offering, the oil, the frankincense; also the garments of Aaron, as the ephod, robe, tunic, miter, especially the breastplate; and Aaron himself was likewise called "holy," as also were the sons of Israel. But all these things were holy merely because they represented and thus signified holy things, that is, Divine things from the Lord, for these alone are holy.
[3] They who are in external things without internal believe that after consecration such things were holy, not representatively, but essentially; but they are quite mistaken. If they worship these things as being essentially holy, they worship earthly things, nor are they very far from those who worship stones and wood, as idolaters do. But those who worship the things that are represented or signified, which are holy and Divine, are in genuine worship, for to them the external things are merely mediate causes leading them to think and to will such things as are the essentials of the church, which as said above are things that belong to faith and love from the Lord to the Lord.
[4] The same is true at this day in regard to the Holy Supper; those who when they attend it do not think from faith about the Lord, His love toward the human race, and a renewal of life according to His precepts, worship only the bread and wine there, and not the Lord, and believe these external things to be holy, although they are not holy in themselves, but only from what they signify. For the "bread" in the Supper signifies the Lord as to the good of love, and the "wine" the Lord as to the truth of faith, and at the same time their receptivity by man, these two things being the very essentials of the church, thus the very essentials of worship (n. 4211, 4217, 4735, 6135, 6789, 7850, 8682, 9003, 9127, 10040). From all this it can now be seen what is signified in the Word by "holy," and by being "made holy."
. And I will sanctify the Tent of meeting. That this signifies the receptivity of the Lord in the lower heavens, is evident from the signification of "sanctifying," as being receptivity of the Divine of the Lord (n. 10149); and from the signification of "the Tent of meeting," as being the heavens (n. 3478, 9457, 9481, 9485, 9963); that the lower heavens are signified is because by "the altar" are signified the higher heavens (n. 10151). What is meant by the lower and the higher heavens shall here he briefly told. The heavens are distinguished into two kingdoms, the celestial and the spiritual; the celestial kingdom makes the higher heavens, and the spiritual kingdom the lower heavens; the essential good of the celestial kingdom is the good of love to the Lord and the good of mutual love; but the essential good of the spiritual kingdom is the good of charity toward the neighbor and the good of faith. These kingdoms differ as do the understanding and the will with a regenerate man, in general as do good and truth; but what is the nature of this difference can be seen from what was shown about these two kingdoms in the places cited in (n. 9277); also in (n. 9543, 9688, 9992, 10005, 10068). Moreover the will is the inmost of man, for it is the man himself; but the understanding is adjacent and subservient, thus is exterior. That which is interior is also called higher, and that which is exterior is also called lower. That the celestial kingdom corresponds to the will, and the spiritual kingdom to the understanding, in a regenerate man, (n. 9835). From all this it is evident what is meant by the lower heavens, and what by the higher heavens. . And the altar. That this signifies receptivity of the Divine from the Lord in the higher heavens, is evident from the signification of "sanctifying," as being receptivity of the Divine from the Lord (n. 10149); and from the signification of "the altar," as being a representative of the Lord as to Divine good (n. 9964), here as to the Divine good proceeding from Him in the heavens where it is received, thus in the higher heavens, for there the Lord is received as to Divine good; but in the lower heavens the Lord is received as to Divine truth (n. 10150).[2] Be it known that whatever represented the Lord Himself also represented heaven, for the Divine that proceeds from the Lord, when received by the angels, makes heaven. Thus in respect to what is their own the angels themselves do not make heaven; but in respect to the Divine which they receive from the Lord. That this is so can be seen from the fact that each one of them there acknowledges, believes, and also perceives, that there is nothing of good from himself, but only from the Lord; and that whatever is from himself is not good; thus wholly according to the doctrine of the church, that all good comes from above. As this is so, it follows that it is the Divine of the Lord which makes the heavenly life with them, consequently heaven. From this it can be seen how it is to be understood that the Lord is the all in all of heaven; also that the Lord dwells there in His own; and likewise that by an "angel" in the Word is signified something of the Lord.
[3] So it is with the church. In respect to what is their own the men of the church do not make the church, but in respect to what is Divine which they receive from the Lord; for everyone in the church who does not acknowledge and believe that all the good of love and the truth of faith are from God, is not of the church; for he wishes to love God from himself, and to believe in God from himself, which however no one can do. From this also it is evident that the Divine of the Lord makes the church, as it makes heaven. Moreover the church is the Lord’s heaven on earth; consequently the Lord is also the all in all in the church, as He is in heaven, and there dwells in His own with men, as He does with the angels in heaven. Moreover after their life in the world, the men of the church who in this way receive what is Divine of the Lord in love and faith, become angels of heaven; and no others.
[4] That the Divine of the Lord makes His kingdom with man, that is, heaven and the church with him, the Lord also teaches in John:--
The Spirit of truth shall abide with you, and shall be in you, and ye shall know that I am in My Father, and ye in Me, and I in you (John 14:17, 20).
The "Spirit of truth" denotes the Divine truth that proceeds from the Lord, of which it is said that it "shall abide in you;" and afterward that "He is in the Father, and they in Him, and He in them," whereby is signified that they would be in what is Divine of the Lord, and that what is Divine of the Lord should be in them. That the Divine Human is that which is there meant is plain. And again in the same:--
Abide in Me, and I in you; as the branch cannot bear fruit of itself, except it abide in the vine; so neither can ye, except ye abide in Me; He that abideth in Me, and I in him, the same beareth much fruit; for without Me ye can do nothing (John 15:4, 5).
[2] Something may here be said about the Lord‘s work of salvation. It is known in the church that the Lord is the Saviour and the Redeemer of the human race, but it is known to few how this is to be understood. They who are in the externals of the church believe that the Lord redeemed the world, that is, the human race, by His own blood, by which they mean the passion of the cross; but they who are in the internals of the church know that no one is saved by the Lord’s blood, but by a life according to the precepts of faith and charity from the Lord‘s Word. They who are in the inmosts of the church understand by the Lord’s blood the Divine truth proceeding from Him, and by the passion of the cross they understand the last of the Lord‘s temptation, by which He completely subjugated the hells and at the same time glorified His Human, that is, made it Divine; and that thereby He redeemed and saved all who suffer themselves to be regenerated by a life according to the precepts of faith and of charity from His Word. Moreover by "the Lord’s blood" in the internal sense, according to which the angels in the heavens perceive the Word, is meant the Divine truth preceding from the Lord (n. 4735, 5476, 6978, 7317, 7326, 7850, 9127, 9393, 10026, 10033).
[3] But no one can know how man was saved and redeemed by the Divine through the subjection of the hells and the glorification of His Human, unless he knows that there are with every man angels from heaven and spirits from hell, and that unless these are constantly present with man, be cannot think anything, or will anything; and thus that in respect to his interiors man is either under the dominion of spirits who are from hell, or else is under the dominion of angels who are from heaven. When this is first known, it can then be known that unless the Lord had wholly subjugated the hells, and reduced all things both there and in the heavens into order, no one could have been saved; nor likewise unless the Lord had made His Human Divine, and had thereby acquired for Himself to eternity Divine power over the hells and over the heavens. For neither the hells nor the heavens can be kept in order without Divine power, because the power by which anything comes forth must be perpetual for it to subsist, for subsistence is a perpetual coming-forth.
[4] The Divine Itself which is called "the Father," without the Divine Human which is called "the Son," could not effect this, because the Divine Itself without the Divine Human cannot reach man, nor even an angel, when the human race has altogether removed itself from the Divine. This came to pass in the end of the times, when there was no longer any faith or any charity; and therefore the Lord then came into the world and restored all things, and this by virtue of His Human; and thus saved and redeemed man through faith and love to the Lord from the Lord; for such the Lord can withhold from the hells and from eternal damnation, but not those who reject faith and love from Him to Him, for these reject salvation and redemption.
[5] That the Divine Itself does this by means of the Divine Human is evident from many passages in the Word, as from those in which the Divine Human, which is the Son of God, is called the right hand and arm of Jehovah; and in which it is said that the Lord has all power in the heavens and on earth. That the Lord is called the "right hand and arm of Jehovah," (n. 10019); and that He has all power in the heavens and on earth, (n. 10089). That by virtue of the Divine Human the Lord subjugated the hells, and reduced all things therein and in the heavens into order, and at the same time glorified His Human, that is, made it Divine, (n. 9528, 9715, 9809, 9937, 10019); and that the Divine Itself, which is called "the Father," effected this by means of the Divine Human, is evident in John:--
In the beginning was the Word, and the Word was with God, and God was the Word; all things were made by Him, and without Him was not anything made that was made; and the Word was made flesh, and dwelt among us (John 1:1-3, 14);
it is evident that the Lord as to the Divine Human is He who is here called "the Word," for it is said, "the Word was made flesh." And again:--
No one hath seen God at any time, the only-begotten Son, who is in the bosom of the Father, He hath set Him forth (John 1:18).
Ye have neither heard the voice of the Father at any time, nor seen His shape (John 5:37).
I am the way, the truth, and the life; no one cometh unto the Father, but by Me. Henceforth ye have known the Father, and have seen Him. He that seeth Me seeth the Father (John 14:6, 7, 9).
No one knoweth the Father save the Son, and he to whom the Son shall will to reveal Him (Matt. 11:27).
From all this it can now be seen what the work of salvation and of redemption is, and that it is effected by virtue of the Lord‘s Divine Human.
. And I will dwell in the midst of the sons of Israel. That this signifies the presence of the Lord, and His influx, through good in heaven and in the church, is evident from the signification of "dwelling," when said of the Lord, as being to be present and to flow in; that this is through the Divine good is because "to dwell" is predicated of good (n. 2268, 2451, 2712, 3613, 8269, 8309), wherefore also it is said, "in the midst," because by "the midst" is signified the inmost, and the inmost is good. That this is signified by "the midst," (n. 2940, 5897, 6084, 6103). And from the representation of the sons of Israel, as being the church (n. 9340).[2] That by "dwelling in the midst," when said of the Lord, is signified His presence and influx through Divine good, is because the Lord flows in and is present with a man in the man’s good which he receives from the Lord; for good makes the man himself because everyone is such as is his good. By good is meant love, for everything that is loved is called good. Everyone who spies out another knows that the love or good makes the man, for when he has spied him out he leads him by his love wherever he wishes, in so much that while he is kept in his love, he is no longer his own master, and then all reasons that are contrary to his love are of no avail, whereas those which agree with the love are of all avail.
[3] That this is the case is also very evident in the other life. There all spirits are known by their loves, and when they are kept in them, they cannot do anything contrary to them, for to act contrary to them is to act contrary to themselves. They are therefore the forms of their loves; they who are in the heavens are forms of charity and of heavenly love, of such beauty as cannot be described; but they who are in the hells are forms of their loves, which are those of self and of the world, consequently they are also forms of hatred and revenge, thus are such monsters as cannot be described.
[4] As therefore the whole man is such as is his love, it is evident that the Lord cannot be present with a man who is in an evil love, but only with a man who is in a good love, thus in his good. It is believed that the Lord is present in the truth which is called the truth of faith, but He is not present in truth without good. But where good is, there the Lord is present in the truth through the good, and He is present in the truth in so far as it leads to good, and as it proceeds from good. Truth without good cannot be said to be within a man, it being merely in his memory as so much memory-knowledge, which does not enter the man and form him until it becomes of the life; and it becomes of the life when he loves it, and from love lives according to it. When this is the case, then the Lord dwells with him, as He Himself also teaches in John:--
He that hath My commandments, and doeth them, he it is that loveth Me, and I will love him, and will manifest Myself to him, and My Father will love him, and We will come unto him, and make Our abode with him (John 14:21, 23);
"to manifest Himself" denotes to enlighten in the truths of faith from the Word; "to come unto him" denotes to be present; and "to make abode with him" denotes to dwell in his good.
. And I will be to them for God. That this signifies the presence of the Lord and His influx into the truth in the church, is evident from the signification of "to be for God," as being the presence of the Lord and His influx into truth. It is into truth, because in the Word of the Old Testament the Lord is called "God" where truth is treated of, and "Jehovah" where good is treated of. From this also it is that angels are called "gods" by virtue of their reception of Divine truth from the Lord. From this also it is that in the original tongue God is called "Elohim" in the plural, for truths are many, but good is one (Matt. 19:16, 17). That the Lord is called "God" where truth is treated of, and "Jehovah" where good is treated of, (n. 2586, 2769, 2807, 2822, 3921, 4287, 4402, 7010, 9167); also that the angels are called "gods" from the reception of Divine truth from the Lord, (n. 4295, 4402, 7268, 7873, 8192, 8302, 8867, 8941); and that the Lord is "Jehovah" in the Word, (n. 9373). That the Lord is called "the Father from eternity," and also "God," is manifest in Isaiah:--Unto us a Child is born, unto us a Son is given; and the government shall be upon His shoulder, and His name is called God, Hero, Father of Eternity, Prince of Peace (Isa. 9:5).
A virgin shall conceive and bear a son, and His name shall be called Immanuel, which is, God with us (Isa. 7:14; Matt. 1:23).
That by "I will be to them for God" is here signified the presence and influx of the Lord into truth, is evident also from the fact that by "I will dwell in the midst of the sons of Israel" is signified the presence of the Lord and His influx through good. For in the Word where good is treated of, truth also is treated of, on account of the heavenly marriage, which is that of good and truth, in every detail of the Word (n. 9263, 9314).
. And they shall know that I am Jehovah their God. That this signifies the perceptivity that from the Lord is all good and all truth, is evident from the signification of "knowing," as being to understand, believe, and perceive; that it denotes to perceive that from the Lord is all good and all truth, is because it is said "Jehovah God," and the Lord is called "Jehovah" from good, and "God" from truth (n. 2586, 2769, 2807, 2822, 3921, 4287, 4402, 7010, 9167). That "to know" denotes to understand, believe, and perceive, is because it is said both of man‘s understanding, and of his will. When said of the understanding only, it denotes to understand; when of the understanding and at the same time of the will’ it denotes to believe; and when of the will only, it denotes to perceive. With those therefore who are merely in the memory-knowledge of a subject, and from this are in thought about it, "to know‘ denotes to understand; but with those who are in faith, "to know" denotes to believe; and with those who are in love, "to know" denotes to perceive.[2] But when "to know" is conjoined with "to understand," "to see," or "to believe," then "to know" denotes to perceive, because understanding, seeing, and believing bear relation to the understanding, consequently to truth, while "to perceive" bears relation to the will, consequently to good, as in these passages:--
Peter said, We have believed and have known that Thou art the Christ, the Son of the living God (John 6:69).
Jesus said, Believe the works, that ye may know and believe that the Father is in Me, and I In the Father (John 10:38).
Jesus said, If ye had known Me, ye would have known My Father also; and from henceforth ye have known Him and have seen Him (John 14:7).
The Spirit of truth shall be sent, whom the world cannot receive, because it seeth Him not, neither knoweth Him; but ye know Him, for Be abideth with you, and shall be in you (John 14:16, 17).
Jesus spake in parables, that seeing they may see, and not know (Mark 4:11, 12).
That ye may know and see that it is an evil thing and a bitter, to forsake Jehovah thy God (Jer. 2:19).
Let him that glorieth glory in this, to understand and know Me, that I am Jehovah (Jer. 9:24).
I will betroth thee to Me in faith; and thou shalt know Jehovah (Hos. 2:20).
[3] In these passages "to know" denotes to perceive, and to perceive is from good; whereas "to understand" and "to see" are from truth; for they who are in good or in love perceive within themselves that a thing is so; but they who are in truth or in faith, see within themselves. Therefore they who are in the Lord’s celestial kingdom have perception that a thing is so; but they who are in the Lord‘s spiritual kingdom have faith that it is so (n. 9277, 9992, 9995, 10105); and as to what perception is, (n. 125, 371, 483, 495, 503, 521, 536, 597, 607, 1121, 1384, 1387, 1398, 1442, 1919, 2144, 2515, 2831, 3528, 5121, 5145, 5227, 7680, 7977, 8780).
[4] As in the proper sense "to know" signifies to perceive from good, therefore it is also said, "it is known from the heart" (Deut. 8:5); for "from the heart" denotes from the good of love (n. 3883-3896, 7542, 9050, 9300, 9495); and therefore doing good is called "knowing Jehovah" (Jer. 22:16). From this it is evident that by "they shall know that I am Jehovah their God," is signified the perceptivity that all good and truth are from the Lord.
. Who have brought them out from the land of Egypt. That this signifies salvation from hell by the Lord, is evident from the signification of "being brought out from the land of Egypt," as being to be liberated from hell (n. 8866, 9197), thus to be saved. That by "the land of Egypt" is signified hell, is because by that land in the genuine sense is signified the natural and its memory-knowledge; and to be brought forth from the natural man and its memory-knowledge, and to be raised into the spiritual man and its intelligence and wisdom, is also to be brought forth from hell. For man is born natural, but becomes spiritual through regeneration; and if he does not become spiritual, he is in hell; for the memory-knowledge of the natural man, that is, of a man not regenerated, is in the light of the world; but the intelligence of the spiritual man, that is, of the regenerate man, is in the light of heaven. And so long as a man is only in the light of the world, he is in hell; but when he is at the same time in the light of heaven, he is in heaven.[2] Moreover those who are solely in natural memory-knowledge, and consequently in no other light than the light of the world, cannot possibly believe the things which are of heaven; and even if they wish to enter into them by means of their own light, which is called natural light, they meet as it were a thick darkness, which blinds them and makes what is heavenly appear as nothing; for that which appears in the mind like thick darkness is tantamount to nothing. Hence it is that the merely natural man, no matter how much he believes himself to surpass others in light, at heart denies Divine and heavenly things; which also is the reason why so many of the learned reduce themselves by their knowledges to such insanity; for many of them deny the things that belong to the faith of the church and of heaven more than the simple do. It is otherwise with those who suffer themselves to be raised by the Lord into the light of heaven; for these are first raised above the memory-knowledges that belong to the natural man; and then from the light of heaven they see the things which are in their natural man and are called memory-knowledges, and well discriminate among them, adopting those they comprehend and which are congruent, and rejecting or laying aside those they do not comprehend and which are incongruent. In a word, the case herein is this.
[3] So long as a man is merely natural, so long his interiors, which see from the light of heaven, are closed; and the exteriors, which see from the light of the world, are open; and then the man looks downward, that is, into the world and to himself, for all the things that belong to his will and thought converge thither; and wherever the man looks, there his heart turns, that is, his will and his love. But when a man becomes spiritual, then his interiors, which see from the light of heaven, are opened, and then the man looks upward, which is effected by means of an uplifting by the Lord; thus he looks into heaven and to the Lord. Thither also are raised all things that belong to his will and his thought; thus his heart, that is, his love.
[4] For man has been so created that in respect to his internal he is formed according to the image of heaven, and in respect to his external according to the image of the world (n. 6057, 9279), to the end that heaven and the world may be conjoined in man, and that thus through man the Lord can inflow out of heaven into the world, and can direct the world; in particular with each one, and in general with all; and thus can conjoin the two, and thereby cause that in the world also there may be an image of heaven. But when a man cares solely for the world, heaven is closed with him; whereas when he suffers himself to be raised by the Lord, then heaven is opened with him, and the world is subjected to him. And when this is the case, hell is separated and removed from him; and then for the first time the man knows what good is and what evil is; but not before. This is what is called "the image of God" with man (Gen. 1:27, 28).
[5] These things have been said that it may be known what the spiritual man is, and what the natural man, and that unless the merely natural man is made spiritual by the Lord, he is hell; consequently that it may be known why by "Egypt" is signified hell, seeing that by it is also signified the natural and its memory-knowledge. That memory-knowledge is signified by "Egypt," (n. 9340); and that from this it signifies the natural, (n. 9391); and also hell, (n. 8866, 9197).
. That I may dwell in the midst of them. That this signifies the Divine of the Lord, that it is the all in all of heaven and the church, is evident from the signification of "dwelling in the midst of the sons of Israel," when said of Jehovah, as being the presence of the Lord, and His influx through good in heaven and in the church (n. 10153); and as His presence is there, His Divine is likewise the all in all there, for the Lord is not present with the angels of heaven, and with the men of the church, in their own; but in His own with them, thus in what is Divine, according to what was shown above (n. 10151). And when the Lord is present in His own Divine in the heavens and in the church, He is likewise all in all there; hence He is heaven itself; and hence also it is that the whole heaven hears relation to the Lord, in respect to His Divine Human; and that heaven in the complex is a man, which is called the Grand Man (n. 9276, 10030); and hence also it is that by "man" in the Word is signified the church, and likewise heaven (n. 478, 768, 3636); and that those who are in heaven, and truly in the church, are said to be "in the Lord" (n. 3637, 3638) when they are in the good of love and in the truth of faith to Him from Him. . I am Jehovah their God. That this signifies from which are all the good of love and the truth of faith, is evident from the fact that "Jehovah" denotes the Divine being, and the Divine being is the Divine love, thus Divine good; and that "God" denotes the Divine coming-forth, and the Divine coming-forth is the Divine of faith, thus Divine truth. For all truth comes forth from good, truth being the form of good. From all this it is evident that when the Lord is called "Jehovah God," there is meant all the good of love and the truth of faith; and when Jehovah God is said to be "in the midst of the sons of Israel," there is meant the perceptivity that from the Lord is all the good which is of love, and the truth which is of faith (n. 10155).