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 (see above, 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 (as was shown just above, 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 (as has been shown in the preceding pages throughout). [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).
And Aaron and his sons will I sanctify, to minister to Me in the priest's office. That this signifies a representative of the Lord in both heavens in respect to the work of salvation, is evident from the representation of Aaron, as being the Lord as to celestial good (see n. 9806, 9946, 10068); and from the representation of the sons of Aaron, as being the Lord as to spiritual good (n. 10017, 10068); thus in both heavens, as well the higher as the lower, for whether you say celestial good, or the celestial kingdom, or the higher heavens, it is the same. (Concerning the higher and the lower heavens, see what was said just above, n. 10150, 10151.) And from the representation of the priest's office, as being the Lord's work of salvation (n. 9809, 10017). From this it is evident that by "sanctifying Aaron and his sons to minister to Jehovah in the priest's office" is signified a representative of the Lord in both heavens in respect to the work of salvation. [2] Something may here be said about the Lord's work of salvation. It is known in the church that the Lord is the Savior 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 proceeding 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, he 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," see 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, see the places cited in 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 (see 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," see n. 2940, 5897, 6084, 6103). And from the representation of the sons of Israel, as being the church (see 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 insofar 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, see 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, see the places cited in 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 (see the places cited in 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 (of which below); 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 (see 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 He abideth with you, and shall be in you (John 14:16, 17). Jesus spoke 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 (see the places cited in n. 9277; and also in n. 9992, 9995, 10105; and as to what perception is, in 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 (see 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," see the places cited in 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 (see 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 (of which much has been said at the end of many chapters, see the places cited in n. 9276, end, 10030, end); 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 (as above, n. 10155).
CONTINUATION ABOUT THE SECOND EARTH IN THE STARRY HEAVEN. As I have spoken with the spirits of that earth about the invisible and visible God, I may mention that almost all in the universe worship God under a visible form, and in fact in their idea under the human form, and that this is implanted in them. It is by virtue of influx from heaven that it is implanted in them, for wonderful to say the angels who are raised up in the sphere of the third heaven, come into a plain perception about this subject. The reason is that all in that heaven are in the love of the Lord, and from this are as it were in the Lord, and because all perception, such as belongs to the angels there, is from the order and influx of heaven; for heaven in its whole complex bears relation to a man, as can be seen from what has been shown about heaven as the Grand Man, at the end of many chapters (see the places cited in n. 10030). That heaven in its whole complex bears relation to a man, is from the Divine Human of the Lord; for from this the Lord flows into heaven, makes it, and forms it according to His own likeness. But this secret can with difficulty be comprehended by those who through their own intelligence have extirpated in themselves this implanted idea.
The question was asked, whether in their earth they live under the commands of chiefs or kings; to which they replied that they do not know what commands are, and that they live under themselves, distinguished into nations, families, and households. It was further asked whether in this way they are safe. They said that they are safe, because one family never envies another, nor wishes to take away anything from it. They were indignant at being asked such questions; as though it involved a charge of hostility, and of some need of protection against robbers. "What more do men need," said they, "than to have food and clothing, and thus to dwell content and quiet under themselves?" [2] It was perceived from the most ancient people who were from our earth that they had so lived in their time, and that they then knew not what it was to exercise command over others from the love of self, and from the love of the world to heap up wealth beyond what is necessary; and that they then had inward peace, and at the same time outward peace, and from this heaven among men. Those times were therefore called by ancient writers the Golden Age, and they were described by saying that the people did what was just and right from the law written on their hearts. [3] The state of life of those times is described in the Word by "dwelling under themselves safely and alone without gates and bars" (Ezek. 38:11). And as their habitations were tents, therefore in memory of this a tent was erected which was for a house of God, and afterward the feast of tents was instituted, in which they were glad from the heart. And as they who lived in this way were free from the insane love of exercising command for the sake of themselves, and of gaining the world for the sake of the world, therefore heaven then let itself down to them, and the Lord was seen by many in a human form.
Being questioned about their earth, they said that they have meadows, beds of flowers, groves full of fruit trees; lakes in which there are fish; birds of a sky-blue color with golden feathers; and animals larger and smaller. Among the smaller animals they mentioned some which have a humped back, like that of camels on our earth. Nevertheless they do not feed on their flesh, but only on the flesh of fishes, and also on the fruits of trees, and on vegetables. They said further that they do not dwell in built houses, but in groves, in which amid the foliage they make for themselves roofs as a protection against rain and the heat of the sun.
Being asked about their sun, which is seen as a star from our earth, they said that it is of a fiery color, in appearance no larger than a man's head. I was told by angels that the star which is their sun is among the lesser stars, not far from the celestial equator.
Spirits were seen like what they had been when they were men on their earth. Their faces are not unlike the faces of the men of our earth, except that their eyes are small, and also their noses. As this appeared to me somewhat of a deformity, they said that to them small eyes and noses are beautiful. A woman was seen clad in a mantle on which were roses of various colors. When I asked how they procure their garments on that earth, they replied that they gather from plants such things as they can entwine into threads, and that after laying the threads straight they place them together in double and triple rows, and moisten them with a glutinous fluid, and in this way they induce a consistency, and afterward color this fabric with the juices of plants.
It was also shown how they make the threads. The women sit half reclining on a seat, and twist them with their toes, and when they are twisted they draw them toward them, and work them with their hands.
They also said that on that earth a husband has one wife, and no more; and that they procreate children there to the number of from ten to fifteen. They added that harlots are also found there, but that after the life of the body, when they become spirits, these are sorceresses and are cast into hell.
Of the third earth in the starry heaven mention will be made at the end of the following chapter.
CHAPTER THE THIRTIETH THE DOCTRINE OF CHARITY AND FAITH 10167-1 Few know from what origin comes forth conjugial love. They who think from the world believe that it comes forth from nature; but they who think from heaven believe that it comes forth from the Divine in heaven.
Love truly conjugial is the union of two minds, which is a spiritual union; and all spiritual union descends from heaven. From this it is that love truly conjugial is from heaven, and that its first being is from the marriage of good and truth there. The marriage of good and truth in heaven is from the Lord; wherefore in the Word the Lord is called the "Bridegroom" and "Husband," while heaven and the church are called the "bride" and "wife;" and therefore heaven is compared to a marriage.
From all this it is evident that love truly conjugial is the union of two persons in respect to their interiors, which belong to the thought and the will, thus to truth and good; for truth belongs to the thought, and good to the will. For one who is in love truly conjugial loves what the other thinks and what the other wills; thus he also loves to think as the other does, and he loves to will as the other does; consequently to be united to the other, and to become as one man. This is what is meant by the Lord's words in Matthew: "And they twain shall be one flesh, therefore they are no more twain, but one flesh" (Matt. 19:4-6; Gen. 2:24).
The delight of love truly conjugial is an internal delight, because it belongs to the minds, and is also an external delight from this, which belongs to the bodies. But the delight of love not truly conjugial is only an external delight without an internal one, and such a delight belongs to the bodies and not to the minds. But this delight is earthly, being almost like that of animals, and therefore in time perishes; whereas the first-mentioned delight is heavenly, as that of men should be, and therefore is permanent.
No one can know what love truly conjugial is, and what is the nature of its delight, except one who is in the good of love and in the truths of faith from the Lord; because, as has been said, love truly conjugial is from heaven, and is from the marriage of good and truth there.
From the marriage of good and truth in heaven and in the church we can learn what must be the nature of marriages on earth, namely, that they must be between two, one husband and one wife, and that love truly conjugial is never possible if there are a number of wives to one husband.
That which is done from love truly conjugial is done from freedom on both sides, because all freedom is from love, and both have freedom when one loves that which the other thinks and that which the other wills. From this it is that the wish to command in marriages destroys genuine love, for it takes away its freedom, thus also its delight. The delight of commanding, which follows in its place, brings forth disagreements, and sets the minds at enmity, and causes evils to take root according to the nature of the domination on the one side, and the nature of the servitude on the other.
From all this it can be seen that marriages are holy, and that to injure them is to injure that which is holy; consequently that adulteries are profane; for as the delight of conjugial love descends from heaven, so the delight of adultery ascends from hell.
Therefore those who take delight in adulteries can no longer receive any good and truth from heaven. From this it is that those who have taken delight in adulteries, afterward make light of and also at heart deny the things of the church and of heaven. The reason of this is that the love of adultery is from the marriage of evil and falsity, which is the infernal marriage. EXODUS 30 1. And thou shalt make an altar for the burning of incense; of shittim wood shalt thou make it. 2. A cubit the length thereof, and a cubit the breadth thereof; foursquare shall it be; and two cubits the height thereof; out of it shall be its horns. 3. And thou shalt overlay it with pure gold, its roof and its walls round about, and its horns; and thou shalt make for it a border of gold round about. 4. And thou shalt make for it two rings of gold from under its border, upon its two ribs; upon its two sides shalt thou make them; and it shall be for receptacles for the staves, to carry it in them. 5. And thou shalt make the staves of shittim wood, and shalt overlay them with gold. 6. And thou shalt put it before the veil that is over the ark of the Testimony, before the propitiatory that is over the Testimony, whither I will come to meet thee. 7. And Aaron shall burn thereon incense of spices morning by morning; in dressing the lamps he shall burn it. 8. And when Aaron maketh the lamps to go up between the evenings, he shall burn it, a continual incense before Jehovah to your generations. 9. Ye shall not make strange incense go up upon it, nor a burnt-offering, nor a meat-offering; and ye shall pour no drink-offering upon it. 10. And Aaron shall make expiation upon the horns of it once in the year, from the blood of the sin-offering of expiations; once in the year he shall make expiation upon it to your generations; a holy of holies is this to Jehovah. 11. And Jehovah spoke unto Moses, saying, 12. When thou shalt take up the sum of the sons of Israel, as to those who are numbered of them, then they shall give everyone an expiation of his soul to Jehovah in numbering them, that there be no plague in them in numbering them. 13. This they shall give, everyone that passeth over upon those who are numbered, half a shekel, in the shekel of holiness, a shekel of twenty gerahs, the half of a shekel an uplifting to Jehovah. 14. Everyone that passeth over upon those who are numbered, from a son of twenty years and upward, shall give an uplifting to Jehovah. 15. The rich shall not give more, and the poor shall not give less, from the half of the shekel, to give an uplifting to Jehovah, to make expiation upon your souls. 16. And thou shalt take the silver of expiations from among the sons of Israel, and thou shalt give it for the work of the Tent of meeting; and it shall be to the sons of Israel for a memorial before Jehovah, to make expiation upon your souls. 17. And Jehovah spoke unto Moses, saying, 18. And thou shalt make a laver of brass, and its base of brass, for washing; and thou shalt put it between the Tent of meeting and the altar, and thou shalt put waters therein. 19. And Aaron and his sons shall wash from it their hands and their feet. 20. When they enter into the Tent of meeting they shall wash with waters, that they die not; or when they come near unto the altar to minister, to burn a fire-offering to Jehovah. 21. And they shall wash their hands and their feet, that they die not; and it shall be to them a statute of an age, to him and to his seed, to their generations. 22. And Jehovah spoke unto Moses, saying, 23. And do thou take to thee chief spices, best myrrh five hundred, and aromatic cinnamon the half thereof, two hundred and fifty, and aromatic calamus two hundred and fifty; 24. And cassia five hundred, in the shekel of holiness; and oil of olive a hin. 25. And thou shalt make it an oil of anointing of holiness, an ointment of ointment, the work of a perfumer, it shall be an oil of anointing of holiness. 26. And thou shalt anoint with it the Tent of meeting, and the ark of the Testimony: 27. And the table and all the vessels thereof, and the lampstand and the vessels thereof, and the altar of incense; 28. And the altar of burnt-offering and all the vessels thereof, and the laver and its base. 29. And thou shalt sanctify them, and they shall be a holy of holies; whosoever toucheth them shall be made holy. 30. And thou shalt anoint Aaron and his sons, and shalt sanctify them, to minister to Me in the priest's office. 31. And thou shalt speak unto the sons of Israel, saying, This shall be to Me an oil of anointing of holiness to your generations. 32. Upon the flesh of man shall it not be poured; and in the quality thereof ye shall not make any like it; holy is this; holy shall it be to you. 33. The man who shall make ointment like it, and who shall put of it upon a stranger, even he shall be cut off from his peoples. 34. And Jehovah said unto Moses, Take to thee fragrant spices, stacte, and onycha, and galbanum, things fragrant, and pure frankincense, so much in so much shall it be. 35. And thou shalt make it incense, an ointment the work of a perfumer, salted, pure, holy. 36. And thou shalt bruise of it small, and shalt put it before the Testimony in the Tent of meeting, whither I will come to meet thee, a holy of holies shall it be to you. 37. And the incense which thou makest in its quality, ye shall not make for yourselves; holy to Jehovah shall it be to thee. 38. The man who shall make like unto it, to make an odor with it, even he shall be cut off from his peoples. 10175a. THE CONTENTS. The subjects treated of in this chapter are the altar of incense; the expiation of everyone by means of silver; the laver and the washing from it; and the preparation of the oil of anointing, and of the incense. In the internal sense by "burning incense" is signified the hearing and reception by the Lord of all things of the worship which is from love and charity; by "the expiation of everyone by means of silver," is signified the ascription of all things of worship to the Lord, and nothing to self, that no one may have merit. By "the laver and the washing" is signified purification from evils first in all worship. By "the preparation of the oil of anointing" is signified the quality of the love in worship; and by "the preparation of the incense," the quality of the worship from it.
THE INTERNAL SENSE. Verses 1-10. And thou shalt make an altar for the burning of incense; of shittim wood shalt thou make it. A cubit the length thereof, and a cubit the breadth thereof; four square shall it be; and two cubits the height thereof; out of it shall be its horns. And thou shalt overlay it with pure gold, its roof and its walls round about, and its horns; and thou shalt make for it a border of gold round about. And thou shalt make for it two rings of gold from under its border, upon its two ribs; upon its two sides shalt thou make them; and it shall be for receptacles for the staves, to carry it in them. And thou shalt make the staves of shittim wood, and shalt overlay them with gold. And thou shalt put it before the veil that is over the ark of the Testimony, before the propitiatory that is over the Testimony, whither I will come to meet thee. And Aaron shall burn thereon incense of spices morning by morning, in dressing the lamps he shall burn it. And when Aaron maketh the lamps to go up between the evenings, he shall burn it, a continual incense before Jehovah to your generations. Ye shall not make strange incense go up upon it, nor a burnt-offering, nor a meat-offering; and ye shall pour no drink-offering upon it. And Aaron shall make expiation upon the horns of it once in the year, from the blood of the sin-offering of expiations; once in the year he shall make expiation upon it to your generations; a Holy of holies is this to Jehovah. "And thou shalt make an altar for the burning of incense" signifies a representative of the grateful hearing and reception by the Lord of all things of worship which are from love and charity; "of shittim wood shalt thou make it" signifies from love Divine; "a cubit the length thereof, and a cubit the breadth thereof" signifies equally from good and from truth; "foursquare shall it be" signifies thus perfect; "and two cubits the height thereof" signifies the degrees of good and of truth, and their conjunction; "out of it shall be its horns" signifies the powers of truth from the good of love and of charity; "and thou shalt overlay it with pure gold" signifies a representative of all things of worship from good; "its roof" signifies the inmost; "and its walls round about" signifies the interiors; "and its horns" signifies the exteriors; "and thou shalt make for it a border of gold round about" signifies a bounding from good lest they be approached and injured by evils; "and thou shalt make for it two rings of gold from under its border" signifies the sphere of Divine good, through which are conjunction and preservation; "upon its two ribs" signifies with truths on the one side; "upon its two sides shalt thou make them" signifies with good on the other side; "and it shall be for receptacles for the staves" signifies the power of truth from good there; "to carry it in them" signifies its consequent preservation in its state; "and thou shalt make the staves of shittim wood" signifies power from the good of the Lord's love; "and shalt overlay them with gold" signifies the foundation of all things upon good; "and shalt put it before the veil that is over the ark of the Testimony" signifies in the interior heaven where it is conjoined with the inmost heaven; "before the propitiatory that is over the Testimony" signifies where there is the hearing and reception by the Lord of all things of worship from the good of love; "whither I will come to meet thee" signifies in this way the presence and influx of the Lord; "and Aaron shall burn thereon" signifies the uplifting by the Lord of worship from love and charity; "incense of spices" signifies grateful hearing and reception; "morning by morning" signifies when the state of love is in clearness; "in dressing the lamps he shall burn it" signifies when truth also comes into its light; "and when Aaron maketh the lamps to go up between the evenings, he shall burn it" signifies an uplifting also in an obscure state of love when truth also is in its shade; "a continual incense before Jehovah" signifies in all worship from love from the Lord; "to your generations" signifies to eternity with those who are in faith from love; "ye shall not make strange incense go up upon it" signifies no worship from any other love than the love of the Lord; "nor a burnt-offering, nor a meat-offering" signifies no representative there of regeneration through the truths and goods of celestial love; "and ye shall pour no drink-offering upon it" signifies no representative there of regeneration through the truths and goods of spiritual love; "and Aaron shall make expiation upon the horns of it" signifies purification from evils through the truths of faith which are from the good of love; "once in the year" signifies perpetually; "from the blood of the sin-offering of expiations" signifies through the truths which are from the good of innocence; "once in the year he shall make expiation upon it" signifies the perpetual removal of evils; "to your generations" signifies those of the church who are in the truths and goods of faith; "a Holy of holies is this to Jehovah" signifies because from the Divine celestial.
And thou shalt make an altar for the burning of incense. That this signifies a representative of the grateful hearing and reception by the Lord of all things of worship from love and charity, is evident from the signification of the "altar for burning incense," as being a representative of such things of worship as are uplifted to the Lord; that these are from love and charity will be plain in what follows. By the "altar" is signified the same as by that which is upon it, because the altar is the containant, and that which is upon it is the thing contained; and the containant and the thing contained make a one; as do a table and the bread which is upon it; and a cup and the wine which is in it. [2] The reason why an altar was made for burning incense, and not a table, was because among the Israelitish nation altars were the principal representatives of worship from love, for there was fire upon them, and by "fire" is signified love and charity, from which is the worship. (That altars were the principal representatives of worship, see n. 4192, 4541, 8623, 8935, 8940, 9714.) [3] That the altar of incense represented the hearing and reception of all things of the worship which is from love and charity, was because by smoke, and consequently by fumigation, was signified that which is lifted on high; and by the odor of the smoke was signified that which is grateful, consequently that which is heard and received by the Lord; and that alone is grateful, and is received by the Lord, which is from love and charity; and for this reason that altar was covered over with gold, and was called "the golden altar," because "gold" signifies the good of love and of charity (see the places cited in n. 9874, 9881). [4] The reason why that alone is grateful, and is therefore heard and received by the Lord, which is from love and charity, is because love makes the whole man, for every man is such as is his love. From this it is that the angels in the heavens are loves and charities in form; the very form they have is from this the human form, because in respect to the Divine Human, the Lord, who is in them and forms them, is the Divine love itself. From this it is that their quality in respect to love is clearly perceived from their faces, their speech, their gestures, and especially from the spheres of the affections which flow forth from them to a distance. [5] And because love to the Lord and charity toward the neighbor are from the Lord, and because love is spiritual conjunction, therefore whatever proceeds from this source is heard and received by the Lord. Whereas the holiness and piety that are not from this source are indeed heard, but are not gratefully received, for they are a hypocritical holiness and piety, because they are a mere external without an internal; and a holy external without an internal penetrates no further than to the first threshold of heaven, and is there dispersed. Whereas a holy external from a holy internal penetrates even into heaven, according to the quality of the internal, thus to the Lord. For a holy external without an internal is merely from the mouth and the gestures, whereas a holy external from an internal is at the same time from the heart. (Concerning the latter and the former holiness, see what was said and shown in n. 8252-8257.) [6] In the Tent without the veil was the table on which were the breads of faces, also the lampstand with the lamps, and the altar of incense; by the breads of faces was represented love to the Lord; by the lamps of the lampstand, charity and faith; and by the incense upon the altar, the worship from these, and therefore it was burned every morning and every evening when the lamps were prepared. From this also it is evident that by "burning incense" was represented the worship of the Lord from love and charity; and by the Tent itself in which it took place, was represented heaven, where all worship is of this nature. (That the breads represented celestial good, which is the good of love to the Lord, see n. 9545; that the lampstand represented spiritual good, which is the good of charity toward the neighbor and the good of faith, n. 9548-9561; and that the Tent represented heaven, n. 9457, 9481, 9485, 9784, 9963.) [7] When worship is spoken of, that holiness is meant which is effected by means of prayers, adorations, confessions, and the like, that proceed from the internals which are of love and charity. These are the acts of worship which are meant by "burning incense," as can be seen from the following passages: Accepted are my prayers as incense before Thee (Ps. 141:2). The four animals, and the twenty-four elders, fell down before the Lamb, having everyone harps, and golden vials full of incensings, which are the prayers of the saints (Rev. 5:8). An angel came having a golden censer, and there were given unto him many incensings, that he should offer them with the prayers of all the saints upon the golden altar that was before the throne. And the smoke of the incensings went up from the prayers of the saints (Rev. 8:3, 4). [8] As by "incense" was signified worship and its elevation, thus hearing and reception by the Lord, therefore it was commanded by Moses that "they should take incense boxes with frankincense and burn it before Jehovah, that from this they might know whom Jehovah would choose, thus whom He would hear" (Num. 16:1, and following verses); and when the people murmured, "Aaron ran into the midst of the congregation with incense, when the plague had begun, and thus stayed it" (Num. 16:44-49). In Malachi: From the rising of the sun even unto its going down, the name of Jehovah shall be great among the nations, and in every place incense shall be offered to My name, and a clean meat-offering (Mal. 1:11); "a clean meat-offering" is added, because by it is signified the good of love (n. 10137). In Moses: The sons of Levi shall teach Jacob Thy judgments, and Israel Thy law; they shall put incense in Thy nose, and a burnt-offering upon Thine altar (Deut. 33:10); it is said, "shall put incense in Thy nose" because by the "nostrils" is signified perception (n. 4624-4634); a "burnt-offering" is here added because by it also is signified that which is from the good of love. [9] But in the opposite sense by "burning incense" is signified worship from contrary loves, which are the loves of self and of the world; as by "burning incense to other gods" (Jer. 1:16; 44:3, 5); by "burning incense to idols" (Ezek. 8:11; 16:18); and by "burning incense to the baals" (Hosea 2:13). [10] As the "burnings of incense" signified such things as are raised upward and are accepted by the Divine, therefore they were employed by the Gentiles also in their religious ceremonials. That frankincense, censers, and incense boxes were in use among the Romans and among other nations is known from history. A religious ceremonial of this kind was derived from the Ancient Church, which was spread through many regions of Asia; as through Syria, Arabia, Babylon, Egypt, and Canaan. This church had been a representative church, thus consisting in external things that represented internal ones, which are celestial and spiritual; and from this church many religious ceremonials were carried over to the nations round about, and among these the burning of incense, and from them through Greece into Italy; and in like manner the perpetual fires, for guarding which chaste virgins were appointed, whom they called vestals. vestals. [11] The offerings of incense in the Ancient Church, and from this in the Israelitish, were prepared from fragrant substances, such as stacte, onycha, galbanum, and frankincense; for the reason that odor signified perception, and a fragrant odor a grateful perception (n. 925, 1514, 1517-1519, 3577, 4624-4634, 4748, 10054). But frankincense in particular signifies the truth of faith, and therefore when "frankincense" is mentioned in the Word, there is joined with it "oil," "bread," a "meat-offering," or "gold," by all of which is signified the good of love; as in Isaiah: All they from Sheba shall come, they shall bring gold and frankincense, and shall proclaim the praises of Jehovah (Isa. 60:6). In like manner those who came from the east, of whom it is written in Matthew, There came wise men from the east, seeking the Lord just then born, and opening their treasures they offered gold, frankincense, and myrrh (Matt. 2:1, 2, 11). (That those who were from the east and were called "sons of the east," in the Word signify those who were in the knowledges of good and truth, see n. 3249, 3762; in like manner "Sheba," n. 1171, 3240; that "gold" signifies the good of love, see the places cited in n. 9874, 9881.) [12] In Jeremiah: They shall bring a burnt-offering and sacrifice, and a meat-offering and frankincense (Jer. 17:26). By "a meat-offering" is likewise signified the good of love (n. 9992, 10137). From this it is evident that by "frankincense" in the Word is signified the truth which is of faith; for in the Word, where good is spoken of, truth also is spoken of, on account of the heavenly marriage which is that of good and truth in every detail therein (see the places cited in n. 9263, 9314). For this reason also "upon the meat-offering there was oil, and also frankincense" (Lev. 2:1, 2, 15); but not upon the meat-offering which was for sin (Lev. 5:11); nor upon the meat-offering of jealousy (Num. 5:15). The reason why there was no oil or frankincense on these meat-offerings, was because they were given as an expiation from evils, and so long as a man is in expiation he cannot receive the good of love and the truth of faith, because the evils stand in the way; but it is otherwise after expiation, or the removal of the evils. [13] As the good of love is not possible except together with the truth of faith (for good produces truth, and in truth procures for itself its quality, and forms itself), therefore it was that "upon every meat-offering there was frankincense," and also "upon the breads of faces" which were upon the table in the Tent of meeting (Lev. 24:7); for "breads" signified the good of love (n. 3478, 3813, 4211, 4217, 4735, 4976, 8410, 9323, 9545, 10040, 10137).
Of shittim wood shalt thou make it. That this signifies from love Divine, is evident from the signification of "shittim wood," as being the good of merit and of righteousness that belongs to the Lord alone (see n. 9472, 9486, 9715); that it also signifies love, is because when the Lord was in the world, He from Divine love fought against all the hells and subjugated them, and thereby saved the human race, and hence alone had merit and was made righteousness (n. 9486, 9715, 9809, 10019, 10152). Therefore the good of the Lord's merit is His Divine love. That "shittim wood" has such and so great a signification is because all things which are in the threefold kingdom of the earth, animal, vegetable, and mineral, signify spiritual and celestial things, and also their opposites; for all nature is a theater representative of the Lord's kingdom (see the places cited in n. 9280); also that "wood" in general signifies the good of love, and specifically the good of merit (n. 2784, 2812, 3720, 4943, 8354, 8740). From this it is that in the supreme sense "wood" signifies Divine good, because all things which in the internal sense signify such things as belong to the church and heaven, in the supreme sense signify Divine things.
A cubit the length thereof, and a cubit the breadth thereof. That this signifies equally from good and from truth, is evident from the signification of "length" as being good, and of "breadth," as being truth (see n. 1613, 3433, 3434, 4482, 9487); equally from both is signified by "the length a cubit, and the breadth a cubit," thus by the measure being equal, because by measures in the Word things are determined in respect to their quantity and quality, and the determination is effected by means of numbers. The thing that is here determined by the measure, which is a "cubit," is good and truth; the former by the "length," and the latter by the "breadth." That "length" denotes good is because it is reckoned from east to west, and by "east and west" is signified good from one boundary to another; and breadth is reckoned from south to north, and by "south and north" is signified truth from one boundary to another. For such is the case in heaven, where the Lord is the Sun, and also the East, from which all determinations are there made. They who are in the front there are in the perception of good according to the distance; they who are in clear perception of good are in the east (n. 3708, 9668), and they who are in obscure perception of good are in the west (n. 3708, 9653); but they who are in the clear light of truth are in the south (n. 9642), and they who are in the obscure light of truth are in the north (n. 3708). Hence it is that in the Word such things are signified by these four quarters; and that by "length" is signified good, and by "breadth" truth.
Foursquare shall it be. That this signifies thus perfect, is evident from the signification of "foursquare," as being righteous, and also perfect (see n. 9177, 9861).
And two cubits the height thereof. That this signifies the degrees of good and of truth, and their conjunction, is evident from the signification of "two," as being conjunction (see n. 1686, 5194, 8423); and from the signification of "height," as being the degrees of good and of the derivative truth (n. 9489, 9773). By degrees of height are meant degrees from interiors to exteriors, or from inmosts to outermosts, the nature of which degrees may be seen illustrated and shown above (n. 3405, 3691, 4145, 5114, 5146, 8603, 8945, 10099). [2] Degrees are of two kinds, namely, degrees in length and breadth, and degrees in respect to height and depth; the latter differ greatly from the former. Degrees of length and breadth are those which succeed each other from the middle to the circumference; but degrees of height proceed from interiors to exteriors. The former degrees, namely of length and breadth, are degrees which continually decrease toward the circumferences, as light decreases from a flame down to its obscurity, and as the sight of the eye decreases from the nearest objects to those which are most remote, and as the intellectual sight decreases from those things which are in light to those which enter into shade. But degrees of height, which proceed from inmosts to outermosts, or from highests to lowests, are not continuous, but discrete. They are circumstanced as are the inmosts of a seed in respect to its exteriors; and as are the inmosts of a man in respect to his outermosts; and as the inmost of the angelic heaven is in respect to its outermost. These degrees are discriminated from each other, and are thus distinct, as are that which produces and that which is produced. [3] Things which are in an interior degree are more perfect than those which are in an exterior degree, and there is no likeness between them except through correspondences. From this it is that those who are in the inmost heaven are more perfect than those who are in the middle heaven, and that these are more perfect than those who are in the ultimate heaven. It is the same with a man in whom is heaven; his inmost is in a more perfect state than his middle, and this is in a more perfect state than his ultimate; and they are associated together in no other way than through correspondences, the nature of which has been abundantly shown in the preceding explications. [4] He who does not acquire a perception of these degrees cannot possibly know the differences between the heavens, and those between the interior and exterior faculties of man, thus neither can he know the difference between the soul and the body. Nay, he cannot at all apprehend what the internal sense of the Word is, and its difference from the external sense, nor even the difference between the spiritual world and the natural. He cannot even understand what and whence correspondences and representations are, and scarcely what influx is. Sensuous men do not apprehend these differences, for they regard as continuous any increase or decrease according to these degrees, thus they regard these degrees as being like those of length and breadth, and therefore they stand outside, and far away from intelligence. [5] These degrees are degrees of height, and therefore by what is high in the Word is meant what is interior (n. 2148, 4210, 4599), and because interior, also more perfect. From this it is that in the Word the Lord is called "the Highest," because He is perfection itself, intelligence and wisdom itself, and good and truth itself; and from this it is that heaven is said to be on high, because it is in perfection, intelligence, wisdom, good, and truth, from the Lord; and therefore hell is said to be in the deep, because there is in it no perfection, no intelligence and wisdom, and no good and truth.
Out of it shall be its horns. That this signifies the powers of truth from the good of love and of charity, is evident from the signification of "horns," as being the powers of truth (see n. 2832, 9719-9721). That it signifies from the good of love and of charity is because all the power of truth is from this source. Therefore also the horns were continued on from the altar itself, or were "out of it;" for this altar was a representative of the hearing and reception by the Lord of all things of the worship that is from love and charity (n. 10177). [2] That all the power of truth is from the good of love cannot be apprehended by those who have only a material idea of power and therefore how the case herein is must be told. In the heavens all power is from the Divine truth that proceeds from the Lord's Divine good; from this the angels have power, for the angels are receptions of the Divine truth from the Lord (n. 1752, 4295, 8192). By the power which they have from this they protect man by removing the hells from him; for one angel prevails against a thousand spirits from the hells. This power is what is meant by the keys of Peter, but by Peter who is there called a "rock" is meant the Lord as to the truth of faith from the good of love (see the preface to Genesis 22, and n. 3750, 4738, 6000, 6073, 6344, 10087); and that a "rock" denotes the Lord as to the truth of faith (n. 8581). [3] The power of Divine truth is meant also by "the voice of Jehovah" in David: The voice of Jehovah is upon the waters. The voice of Jehovah is in power. The voice of Jehovah breaketh the cedars. The voice of Jehovah cleaveth the flame of fire. The voice of Jehovah maketh the wilderness to tremble. The voice of Jehovah strippeth the forests; Jehovah giveth strength to His people (Ps. 29:3-11); (that "the voice of Jehovah" denotes the Divine truth proceeding from His Divine good, see n. 9926). [4] The power of Divine truth is meant also by "the Word" in John: All things were made by the Word, and without Him was not anything made that was made (John 1:3); that "the Word" denotes the Divine truth that proceeds from the Divine good, see above (n. 9987); wherefore also the Lord when in the world first made Himself Divine truth, which is also meant by "the Word was made flesh" (verse 14). The reason why the Lord then made Himself Divine truth, was in order that He might fight against all the hells and subjugate them, and thus reduce into order all things there, and at the same time all things in the heavens (see n. 9715, 9809, 10019, 10052). [5] That truths from good have all power, and that on the contrary falsities from evil have no power, is very well known in the other life. For this reason it is that the evil who come there from the world are deprived of persuasive faith, and likewise of all knowledge of truth, and are thus left to the falsities of their evil. [6] That truths from good have such power cannot be apprehended by those who have the idea that truth and its faith are mere thought; when yet man's thought from his will produces all the strength of his body, and if it were inspired by the Lord through His Divine truth, man would have the strength of Samson. But it is the Lord's good pleasure that in respect to the things of his spirit, and that conduce to eternal salvation, man should have strength through faith from love. From this it can be seen what is meant by the power of truth from good, which is signified by "the horns of the altars" both of burning offering and of incense. [7] That "horns" signify this power is evident from the passages in the Word where "horns" are mentioned, as in these passages: In that day will I make a horn to grow for the house of Israel (Ezek. 29:21). Have we not taken to us horns by our own strength? (Amos 6:13). Jehovah will give strength to His king, and will exalt the horn of His anointed (1 Sam. 2:10). Jehovah hath exalted the horn of His people (Ps. 148:14). All the horns of the wicked will I cut off; but the horns of the righteous shall be exalted (Ps. 75:10). The Lord hath cut off in the wrath of His anger all the horn of Israel, and hath exalted the horn of thine adversaries (Lam. 2:3, 17). Ye thrust with side and with shoulder, and strike all the weak sheep with your horns, till ye have scattered them abroad (Ezek. 34:21). I saw four horns. The angel said, These are the horns which have scattered Judah, Israel, and Jerusalem. The smiths are come to cast down the horns of the nations, who lift up their horn against the land of Judah (Zech. 1:18-21). His horns are the horns of the unicorn; with them shall he strike the peoples all together to the ends of the earth (Deut. 33:17). That in these passages by "horns" is signified power, is evident, and indeed power in both senses, namely, the power of truth against falsity, and of falsity against truth; for in the internal sense the state of the church is everywhere treated of. [8] In Amos: In that day I will visit upon the altars of Bethel, and the horns of the altar shall be cut off, and shall fall to the earth (Amos 3:14); by "the altars of Bethel," and by its "horns," are signified evils and falsities destroying the good and truth of the church, of which it is said that they "shall be cut off." [9] From all this it can be seen what is meant by the "horns," of which such frequent mention is made in Daniel, and by John in Revelation, as in these passages: The beast had ten horns, and also a horn speaking to it (Dan. 7:8, 11, 20). The horn made war with the saints and prevailed until the Son of man came (Dan. 7:21-22); Concerning the horns of the ram and the horns of the he-goat, by which they made war with each other (Dan. 8:3-21). The dragon had ten horns (Rev. 12:3). In like manner the beast that came up out of the sea (Rev. 13:1). And also the scarlet beast (Rev. 17:3). The horns are ten kings (Rev. 17:12, 13; see also in Daniel 7:24). (That by "kings" in the Word are signified truths, and in the opposite sense falsities, see n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148.) [10] As by a "horn" is signified truth in its power, and in the opposite sense falsity destroying truth, therefore speech is attributed to a horn (Rev. 9:13; Dan. 7:8; Ps. 22:21). [11] That kings were anointed with oil from a horn (1 Sam. 16:1, 13; 1 Kings 1:39) represented truth from good in its power, for "horns" denote truths in their power; "oil" denotes good; and "kings" denote those who are in truths from good. (That "oil" denotes good, see n. 886, 9780; and "kings," those who are in truths from good, thus abstractedly, truths from good, n. 6148.) From this also it is that a horn is said "to sprout forth" (Ps. 132:17), because all spiritual growth belongs to truth from good; thus also in old times they made sprouting horns. (That good has all power through truth, or what is the same, that all power belongs to truth from good, see the places cited in n. 10019.)
And thou shalt overlay it with pure gold. That this signifies what is representative of all things of worship from good, is evident from the signification of "gold," as being the good of love (see n. 9874); and that "overlaying with gold" denotes to found upon this good (n. 9490), thus that it is representative of it is evident.
Its roof. That this signifies the inmost, is evident from the signification of a "roof," as being the inmost. A "roof" denotes the inmost because it is supreme or highest, and what is supreme or highest signifies inmost, according to what was shown above (n. 10181); and because a "roof" signifies the like as the head with man. For all the representatives in nature bear relation to the human form, and have a signification according to this relation (see n. 9496). (That the "head" signifies the inmost, see n. 5328, 6436, 7859, 9656, 9913, 9914.) The inmost here signified by the roof of the altar of incense is the inmost of worship; for in worship there are similar things to those which are in the man himself from whom the worship proceeds; namely, an internal, a middle, and an external. The inmost is called celestial, the middle spiritual, and the external natural (n. 4938, 4939, 9992, 10005, 10017, 10068). From the correspondence these degrees are signified by the "head," the "breast," and the "feet;" in like manner by the "roof," the "sides," and the "horns," of the altar of incense. [2] As by the "roof" is signified the celestial, which is inmost, good is also signified, for good is everywhere the inmost, and truth proceeds from it, as, to speak comparatively, light does from flame. This is meant by the "roof" in Matthew: Let him that is on the roof of the house not go down to take anything out of his house (Matt. 24:17; Mark 13:15; Luke 17:31). The subject here treated of is the last times of the church, and by being "on the roof" is signified the state of a man who is in good; and by "going down to take anything out of the house," is signified a return to the former state (n. 3652). As in Jeremiah: On all the roofs of Moab, and in the streets thereof, all is mourning (Jer. 48:38); by a "mourning on all the roofs" is signified the vastation of all goods with those who in the representative sense are meant by Moab, namely, those who are in natural good, who easily suffer themselves to be seduced (n. 2468); and by a "mourning in the streets" is signified the vastation of all truths (that "streets" denote truths, see n. 2336). [3] As a "roof" signified good, therefore the ancients had roofs on their houses where they walked, and also where they worshiped, as can be seen in 1 Sam. 9:25, 26; 2 Sam. 11:2; Zeph. 1:5. In Moses: When thou buildest a new house, thou shalt make a parapet for thy roof, that thou bring not bloods on thine house if anyone fall from it. Thou shalt not sow thy vineyard with mixed seed, lest the gathering from the seed which thou hast sowed, and from the produce of the vineyard, be forfeited. Thou shalt not plow with an ox and an ass together. Thou shalt not put on a garment mixed with wool and linen together (Deut. 22:8-11). [4] From all this it is also evident that by a "roof" is signified the good of love; for each of these precepts involves similar things, which are not disclosed except by means of the internal sense. This sense is that he who is in good, which is the state of a regenerate man, shall not return into a state of truth, which is his prior state, namely, during regeneration; for in this state man is led by means of truth to good, thus partly by himself; but in the later or posterior state, namely when he has been regenerated, man is led by good, that is, through good by the Lord. [5] This is the secret which lies hidden within each of these precepts; thus the same as is contained in the Lord's words in the following passages: Then he who is upon the house, let him not go down to take anything out of his house; and he who is in the field, let him not return back to take his clothes (Matt. 24:17, 18). He who is up on the roof, let him not go down into the house, neither let him enter to take away anything out of his house; and he who shall be in the field, let him no more turn back to take his raiment (Mark 13:16). In that day, whosoever shall be upon the house, and his vessels in the house, let him not go down to take them away; and whosoever shall be in the field, let him likewise not return to the things behind him; Remember Lot's wife (Luke 17:31, 32). [6] Who cannot see that arcana of heaven are contained in these passages? For otherwise what could be meant by its being said that they should not go down from the house, or return back from the field, and that they should remember Lot's wife? In like manner in what is said in Moses, that they should make a parapet about the roof lest blood should be shed if people fell down; and that a field should not be sown mixedly with seed, and also about the produce of a vineyard; and that they should not plough with an ox and an ass together; nor wear a garment mixed with wool and linen. For by "the roof" is signified good, and by being "upon the house," or "upon the roof," is signified the state when a man is in good; by "falling from it" is signified a relapse to the former state; and by "bloods" is signified the violence then offered to good and truth (n. 374, 1005, 4735, 6978, 7317, 7326); by a "vineyard" is signified the church with man; by the "produce of the vineyard," a state of truth (n. 9139); by "the seed of wheat or barley," a state of good (n. 3941, 7605); by an "ox" also is signified good, and by "ploughing with an ox," a state of good (n. 2781, 9135); in like manner by "wool," and by "putting on a garment of wool" (n. 9470); and by an "ass" is signified truth (n. 2781, 5741); and also by "linen" (n. 7601, 9959). But how the case is with this secret, see unfolded in the places cited in n. 9274.
And its walls round about. That this signifies the interiors, is evident from the signification of "walls," or "sides," as being the interiors, for as the "roof" signifies the inmost, the "walls" beneath signify the interiors; by the interiors are meant the things beneath the inmost and above the ultimate ones, thus the middle things. That the "walls" signify the interiors is because the sides and breast with man signify the interiors, for all the representatives in nature bear relation to the human form, and have a signification in accordance with this relation (see n. 9496); as for instance a house; its highest part called the roof signifies the like as the head with a man; its more interior things which are below the highest, signify the like as the breast and sides; and its foundation, the like as the feet and soles of the feet. That this is so, is because the universal heaven bears relation to a man, and from this there is an influx into universal nature, for the natural world comes forth and subsists from the spiritual world. When the spiritual world is spoken of, there is meant the Divine of the Lord which is there. [2] That all things in nature bear relation to the human form, is also evident from all the things in the vegetable kingdom, in which kingdom all things are clothed with leaves, bearing flowers before they bring forth fruits, while fruits are the ultimate ends for the sake of which are the prior things, and to which they all look. For the leaves in that kingdom bear relation to the lungs, and are as it were in the place of the respiration, because by their means the sap is drawn up, and therefore a tree stripped of its leaves bears no fruit. From this also it is that "leaves" in the Word signify the truths of faith (n. 885), for in like manner by their means is drawn up the living power whereby good is formed. [3] The blossoming before the fruit corresponds to the state of that age with man when the conjugial inclination enters minds and gladdens them, thus when truth is being conjoined with good. But the fruit corresponds to the good itself, which, insofar as it ripens like fruit, puts itself forth into works. From this it is that "fruits" in the Word signify the works of charity; and the blossoming before the fruit is compared to the voice and joy of the bride and bridegroom; and so in all other things. [4] Therefore one who is able to reflect wisely will very clearly notice that the heavenly paradise is represented in the earthly one, and that from this all things in nature bear relation to such as are in the spiritual world. And one who is able to draw further conclusions will perceive that nature does not subsist from itself, but through influx from heaven, that is, from the Divine in heaven; insomuch that if the communication were taken away, all things of the earth would fall down to nothing. That this is so the simple apprehend, but not the wise of the world, for the reason that the simple attribute all these things to the Divine, but the wise of the world attribute them to nature.
And its horns. That this signifies the exteriors, is evident from the signification of "horns," as being the powers of truth from good (see above, n. 10182); that they denote the exteriors also, is because truth from good is in its power in the extremes or ultimates (see n. 9836); and because the horns of the altar bear relation also to the arms and hands with man, by which also is signified truth in its power in the ultimates or extremes (see the places cited in n. 10019, 10062, 10076, 10082).
And thou shalt make for it a border of gold round it. That this signifies a bounding from good lest they be approached and injured by evils, is evident from the signification of "a border," as being a bounding to prevent approach and injury by evils (see n. 9492); and from the signification of "gold," as being good (n. 9874, 9881). The reason why the border was made of gold was because it represented a closure from good; for good cannot be approached by evils, because evils cannot by any means endure the sphere of good; when evils, that is, those who are in evils, or those who are from hell, come unto this sphere, which is the sphere of heaven, they are direfully tortured, and insofar as they enter into this sphere, so far they feel infernal torments within them, and consequently become like those who are lying in the death agony; and therefore they instantly cast themselves down into hell, and no longer dare to lift up their heads. This is the reason why those who are in heaven are in safety from the infestation of evils from the hells; and this is meant by the words of Abraham to the rich man who was in hell: Between us and you there is a great gulf fixed, that they who would pass over from hence to you cannot, neither can they who are there pass over to us (Luke 16:26); and by these words: They shall say to the mountains and to the rocks, Fall on us, and hide us from the face of Him that sitteth on the throne, and from the wrath of the Lamb (Rev. 6:6; Hosea 10:8). But as regards truth, this can be approached by the evil, because the evil pervert truths by wrong interpretations, and so apply them to favor their own cupidities; but in proportion as good is present in truths, truths cannot be approached. From this it can be seen what kind of protection is possible in the other life to those who are solely in truths, which are called the truths of faith, and not at the same time in good. By good is meant charity toward the neighbor and love to the Lord, for all goods are from this source. From all this it is now evident why a border was made round about the sides of the altar of incense.
And thou shalt make for it two rings of gold from under its border. That this signifies the sphere of Divine good, through which are conjunction and preservation, is evident from the signification of "two," as being conjunction (see n. 5194, 8423); from the signification of "gold," as being good (n. 9874, 9881); and from the signification of a "border," as being a bounding to prevent their being approached and injured by evils (of which just above, n. 10187). From all this it is evident that by "two rings of gold from under the border" is signified the sphere of Divine good through which is conjunction; and that preservation also is signified, is because the altar of incense was carried by staves inserted in the rings, and by "carrying" is signified preservation (n. 9900). [2] What the sphere of Divine good is shall here be briefly told. The sphere of Divine good fills the universal heaven, and also extends itself into hell, for it is like the sphere of the sun's heat in the world, which in summer penetrates even into dark places where the sun does not appear. This Divine sphere was likened by the ancients to radiant circles in the midst of which was God, and round about were angels. Accordingly those who suffer themselves to be led by the Lord, thus who receive the Divine from Him, are in the sphere of Divine good in proportion to their reception of it; while those who do not receive it are indeed in the same sphere, but their interiors have been so much closed up that they do not feel the influx. For those who are in hell are in externals and are not in internals, and from their externals there exhale evils and the derivative falsities, which appear around them like the smoke from a furnace; causing the external sphere of Divine good to be dulled there, while the internal sphere of it still remains; but it is not received because it has been closed to them; nevertheless the Lord rules the hells by means of it. [3] The reason why there is a sphere of Divine good which proceeds from the Lord, is because the Sun of heaven, which is the Lord, is Divine love itself, for this so appears; the heat thence proceeding is the good of love, and the light thence proceeding is the truth of faith; hence in the Word by the "sun" is meant the Divine love; by "fire," and "heat," the good of love; and by "light," the truth of faith. [4] Moreover, from every angel proceeds a sphere from his love, also from every spirit good and evil according to his love; but the spheres proceeding from these do not extend themselves far, whereas the Divine sphere extends through the universe, for it proceeds from the inmost, and the inmost is the all in all the things that follow in succession from it. (Concerning these spheres, see what has already been shown, partly also from experience, n. 1048, 1053, 1316, 1504-1512, 1695, 2401, 4464, 5179, 6206, 7454, 6598-6613, 8063, 8630, 8794, 8797, 9490-9492, 9498, 9499, 9534, 9606, 9607.)
Upon its two ribs. That this signifies conjunction with truths on the one side, and preservation by means of them, is evident from the signification of "ribs," when by them are meant sides, as being truths; for the sides which are called "ribs" look to the south and the north, and by the "south" is signified truth in light (see n. 9462), and by the "north" truth in shade (n. 3708). But by "sides" properly so called is signified good, because they look to the east and the west, and by the "east" is signified good in clearness, and by the "west" good in obscurity (n. 3708, 9653). Therefore it is here said, "thou shalt make for it two rings of gold from beneath the border, upon the two ribs thereof thou shalt make them, upon the two sides thereof." That the sides properly so called look to the east and the west, but that the sides which are called "ribs" look to the south and the north, is plain in Exodus 26:13, 26, 27, 35. Moreover "ribs," being supports of the breast, signify the truths that support good. [2] In heaven however the case is this. On the right are those who are in the light of truth, thus who are in the south; but on the left are those who are in the shade of truth, thus who are in the north; before the face are those who are in the clear perception of good, thus who are in the east; but at the back are those who are in the obscure perception of good, thus who are in the west. These, who are in good, constitute the celestial kingdom of the Lord; and the former, who are in truth, constitute His spiritual kingdom. This is the appearance to the angels there in whatever direction they turn themselves, for the angels have the Lord, who is the very East, continually before the face; but the contrary is the case with those who are in hell, for these have the Lord continually at the back. [3] For in the other life the quarters are not determined toward fixed regions, as they are in the world; but according to fixed and ruling loves. [4] For an angel or a spirit is his own love, and where the love is, thither he turns himself; they who are in love to the Lord and in charity toward the neighbor, and from this in faith, look at the Lord before them wherever they turn their bodies and their faces. For the Lord turns them to Himself, because He enters by the way of the east into them, and constantly keeps them in a determination toward Himself. Hence their external sight, determined by the internal sight that belongs to the understanding, and this by the love that belongs to the will, looks in the direction in which the love carries it. It is similar with men in the world in respect to their interiors that belong to their spirit. Moreover, in the other life all are distinguished according to the way in which each one turns himself. (That the spaces and places in the other life are of this nature, and that from this they signify states, see n. 2625, 2837, 3356, 3387, 4321, 4882, 5605, 7381, 9440, 9667, 10146.)
Upon its two sides shalt thou make them. That this signifies conjunction with good on the other side and preservation by means of it, is evident from what has been said and shown just above (n. 10189). From the same also it can be seen how the case is with the Divine sphere round about, namely that it is a sphere of the good of love from the Lord as a Sun from the east even to the west, and a sphere of truth from good from the south to the north. Thus the sphere of Divine good in the midst is like an axis, with the sphere of Divine truth proceeding from it on both sides, on the right and on the left.
And it shall be for receptacles for the staves. That this signifies the power of truth from good there, is evident from the signification of the "receptacles" (or "rings," for these were the receptacles), as being the Divine sphere (of which just above, n. 10188); and from the signification of "the staves," as being the power of truth from good (n. 9496).
To carry it in them. That this signifies its consequent preservation in its state, is evident from the signification of "carrying," as being to hold together in a state of good and truth, thus to come forth and subsist (see n. 9500, 9737), and also to preserve (n. 9900).
And thou shalt make the staves of shittim wood. That this signifies power from the good of the Lord's love, is evident from the signification of "the staves," as being power (see n. 9496); and from the signification of "shittim wood," as being the good of the Lord's love (n. 10178).
And shalt overlay them with gold. That this signifies the foundation of all things upon good, is evident from the signification of "overlaying with gold," as being to found upon good (see n. 9490). What is meant by being founded on good shall be briefly told. It is believed by some that truth is that on which all things are founded; but they are very much mistaken; for no truth is possible with a man unless he is in good. The truth with a man which is devoid of good is an external without an internal, thus a shell without a kernel, residing only in the memory. This truth may be likened to a painting of a flower, of a tree, or of an animal, which inwardly is nothing but clay; whereas truth from good not only resides in the memory, but is also inrooted in the life, and may be likened to the flower, the tree, or the animal itself, the perfection of which increases toward the interiors; for that which has been created by the Divine is more perfect the more interiorly it is examined. This can be very clearly seen from the representatives in the other life. Representatives are there presented according to the states of the interiors among spirits, for they are correspondences. Around the spirits who are in truths from good appear most beautiful representatives, namely, houses and palaces flashing with gold and precious stones, also gardens and paradises of unspeakable beauty; all these things being from the correspondence. But around those who are in truths, and not from good, there appear nothing but stony places, rocks, and bogs, and sometimes shrubberies, but unpleasant and barren; these also being from the correspondence. And around those who are in falsities from evil appear swamps, privies, and many monstrous objects. The cause of this being so is that all the representatives in the other life are outward things shaped according to the states of the interior ones; for in this way the spiritual world presents itself to view there. From this it can be seen what is meant by being founded upon good.
And thou shalt put it before the veil that is over the ark of the Testimony. That this signifies in the interior heaven where it is conjoined with the inmost heaven, is evident from the signification of "the veil," which was before the ark and between the holy and the holy of holies, as being an intermediate uniting the second and the third heavens (see n. 9670, 9671); and from the signification of "the ark of the Testimony," as being the inmost heaven (n. 9485). (That the Tent together with the place within the veil and without the veil and together with the court represented the three heavens, see n. 9457, 9481, 9485, 9741.)
Before the propitiatory that is over the Testimony. That this signifies where there is the hearing and reception by the Lord, of all things of worship from the good of love, is evident from the signification of "the propitiatory," as being the hearing and reception by the Lord of all things of worship from the good of love (see n. 9506); and from the signification of "the Testimony," as being the Lord in respect to the Word (n. 8535, 9503), thus in respect to the Divine truth, for the Lord in respect to Divine truth is the Word (n. 9987). [2] A few words may here be said about Divine good and Divine truth. The Lord as to the Divine Itself which is called "the Father," and as to the Divine Human which is called "the Son," is the Divine love itself, thus Divine good itself; but the Lord as heaven, which is beneath the Lord as a Sun, is the Divine truth; yet this Divine truth has within it the Divine good accommodated to the reception of angels and spirits. This Divine is what is called "the Spirit of Jehovah" and "the Holy." The reason why this is called Divine truth, and not Divine good, is that angels and spirits are created, and from this are receptions of the Divine truth that proceeds from the Divine good. They, like men, enjoy two faculties, namely, understanding and will, and the understanding has been formed to receive Divine truth, and the will to receive Divine good. The understanding serves them for reception, and also for perception. [3] An idea of this subject can be obtained by the simple from a comparison with the sun of the world, and with the world that comes forth from it. In the sun of the world there is fire, but that which proceeds from it is heat and light. Everyone is able to know that the light is not in the sun itself, but that the light proceeds from it. And insofar as the light proceeding from the sun has heat in it, plants live and grow, and bring forth fruits and seeds. These things are said by comparison, because universal nature is a theater representative of the Lord's kingdom; and it is such a representative theater because the natural world came forth through the spiritual world from the Divine, and perpetually comes forth, that is, subsists; hence it is that in the Word by the "sun" is meant the Lord as to Divine love, in like manner by "fire;" and that by "light" is meant the Lord as to Divine truth (as in John 1:9; 3:19; 9:5; 12:46).
Whither I will come to meet thee there. That this signifies in this way the presence and influx of the Lord, is evident from the signification of "coming to meet," when said of Jehovah, as being the presence and influx of the Lord (see n. 10147, 10148).
And Aaron shall burn incense thereon. That this signifies the uplifting by the Lord of worship from love and charity, is evident from the signification of "burning incense," as being the uplifting of all things of worship from love and charity (n. 10177); and from the representation of Aaron as high priest, as being the Lord as to Divine good, and as to the work of salvation (n. 9806, 9965, 10068). That "burning incense" signifies the uplifting of worship, is because "fire" signified the good of love, hence all things that came forth from fire signified such as proceed from love; for which reason it is that not only light, but also smoke, were representative. (That by "fire" is signified the good of love, see n. 4906, 5215, 6314, 6832, 6834, 6849, 7324, 10055.) That smoke also was representative is evident in these passages: Jehovah will create over every habitation of Zion a cloud by day, and a smoke and the shining of a flame of fire by night (Isa. 4:5). The temple was filled with smoke from the glory of God, and from His power (Rev. 15:8). That the smoke of incense denotes the uplifting of prayers, thus in general the uplifting of all things of worship, is evident in the same: The smoke of the incense went up with the prayers of the saints (Rev. 8:4).
Incense of spices. That this signifies grateful hearing and reception, is evident from the signification of "incense," as being the hearing and reception by the Lord of all things of worship from love and charity (see n. 10177); and from the signification of "spices," as being things that are grateful. It is from their odor that spices denote what is grateful, for "odor" signifies perceptivity; consequently a sweet odor signifies a grateful perceptivity, and an offensive odor an ungrateful perceptivity. For all things which are perceived by man through the organs of sense signify spiritual things, which bear relation to the good of love and to the truths of faith, as do smell, taste, sight, hearing, and touch; hence "smell" signifies the perceptivity of interior truth from the good of love; "taste" signifies the perception and affection of knowing and of being wise; "sight," the understanding of the truths of faith; "hearing," perceptivity from the good of faith, and from obedience; and "touch" in general, communication, transfer, and reception. [2] The reason of this is that all external sensations derive their origin from internal sensations which are of the understanding and will, thus in man from the truths of faith and from the good of love, for these constitute the understanding and the will of man. But the internal sensations, which are proper to the understanding and will with man, have not that sense which the external sensations have, but are turned into such when they flow in; for all things made sensible to man by the external organs of sense, flow in from internal things, because all influx is from internal things into external, but not the reverse. For there is no such thing as physical influx, that is, influx from the natural world into the spiritual, but only from the spiritual world into the natural. The interiors of man which belong to his understanding and will are in the spiritual world, and his externals which belong to the senses of the body are in the natural world. From this also it can be seen what correspondence is, and what is its nature. [3] (That smell in general corresponds to perception in respect to the quality of a thing, see n. 1514, 1517-1519, 3577, 4624-4634, 10054; taste, to the perception and affection of knowing and of growing wise, n. 3502, 4791-4805; sight, to the understanding of the truths of faith, n. 3863, 4403-4421, 4567, 5114, 5400, 6805; hearing, to the perception of the good of faith, and to obedience, n. 3869, 4652-4660, 7216, 8361, 9311, 9926; and that touch denotes communication, transfer, and reception, n. 10130.) [4] From all this it is evident that "spices" signify such things as are gratefully perceived, such as are those which are from love and charity; specifically, interior truths, because these are from this source, as is evident from the following passages in the Word: Instead of spice shall be rottenness; and instead of a girdle rending, and instead of braided work baldness (Isa. 3:24); where the subject treated of is the daughters of Zion, by whom is signified the celestial church, which church is in interior truths from the good of love to the Lord; "spice" here denotes interior truth; "rottenness," the privation thereof; a "girdle" denotes conjunction; a "rending" denotes the dispersion of connection and order; "braided work" denotes memory-truth, which is exterior truth, or the truth of the external man; and "baldness" denotes the deprivation of it. (That a "girdle" denotes conjunction and a bond, that all things may be kept in connection, so as to look to one end, see n. 9828; that "braided work" denotes memory-truth, n. 2831; and "baldness," the deprivation of it, n. 9960.) [5] In Ezekiel: An eagle great with wings came unto Lebanon, and brought down therefrom a small branch of cedar into the land of Canaan; in a city of those who deal in spices he set the head thereof (Ezek. 17:3, 4); the subject here treated of in the internal sense is the beginning of a spiritual church and its growth, and afterward its perversion and end; by "an eagle great with wings" is signified the interior truth of this church (n. 3901, 8764); "wings" denote exterior truths (n. 8764, 9514); "Lebanon" denotes this church; the "cedar" there denotes the truth of the spiritual church; the "city of those who deal in spices" denotes where there is the doctrine of interior truth (that "cities" in the Word signify doctrines, see n. 402, 2449, 3216, 4492, 4493); it is from interior truths that it is called the "city of those who deal in spices." [6] Again: The traders of Sheba and Raamah, by the chief of spice, and by every precious stone and gold, gave their tradings (Ezek. 27:22); the subject here treated of is Tyre, by which is signified the church in respect to the knowledges of good and truth; "traders" denote those who have these knowledges and communicate them; "Sheba and Raamah" denote those who are in the knowledges of things celestial and spiritual; "the chief of spice" denotes that which is grateful from interior truths; "precious stones" denote these truths themselves; and "gold" denotes their good. (That "Tyre" denotes the church in respect to the interior knowledges of good and truth, and in the abstract sense these knowledges themselves, see n. 1201; and that "traders" denote those who have these knowledges and communicate them, n. 2967, 4453; "Sheba and Raamah," those who are in the knowledges of things celestial and spiritual, n. 1171, 3240; a "precious stone," interior truth, n. 9863, 9865, 9873, 9874; and "gold," its good, see the places cited in n. 9874, 9881.) [7] From this it is evident what was represented by the Queen of Sheba coming to Jerusalem to Solomon, "with camels carrying spices, and gold, and precious stone" (1 Kings 10:1, 2); and by the wise men of the east offering to the child Jesus "gold, frankincense, and myrrh" (Matt. 2:11). As "spices" signified interior truths, thus such as are grateful, therefore the incense was made aromatic, and also the oil of anointing (of which in what follows in this chapter). [8] By interior truths are meant those which have been made to be of the man's life and affection, thus which are with him inwardly; but not the truths that are merely in the memory, and not made to be of the life. These truths are called external truths relatively, because they have not been inscribed on the life, but only on the memory; for they reside in the external man, and not in the internal man. The truths of faith which have been inscribed on the life are in the will, and those things which are in the will are in the internal man, for by means of the truths of faith the internal man is opened, and communication is effected with the heavens. From this it is evident that interior truths with man are those which are from the good of love and of charity. Whether you say the will, or the love, it is the same, for that which is of man's will is of his love; and therefore truths inscribed on the life, which are called interior truths, are those which have been inscribed on the love, thus on the will, from which they afterward proceed when they come into speech and act. [9] For heaven (in which is the internal man that has been opened) does not flow immediately into truths, but mediately through the good of love; and heaven cannot enter with man when the internal man is closed, because there is not any good of love there to receive it; and therefore with those with whom the internal man has not been opened by means of truths from the good of love and of charity, hell flows in with falsities from evil, however much the truths of faith, even interior ones, may reside in the external man only, that is, in the memory. From all this it can now be seen what is meant by interior truths which are grateful and are signified by "spices," namely, those which are from the good of love and of charity.
Morning by morning. That this signifies when the state of love is in clearness, is evident from the signification of "morning," as being when the state of love is in clearness (see n. 10134); hence "morning by morning" denotes when there is this state. That in the heavens there is continually a succession of states of love and light, that is, of good and truth, as on earth there are morning, noon, evening, and twilight; and spring, summer, autumn, and winter, has been occasionally shown above; also that these times of the day and of the year have their origin from this source; for the things which come forth in the world are images of those which come forth in the heavens, because everything natural comes forth from what is spiritual, that is, from the Divine in the heavens. From this it is evident what is the nature of the variations of states in the heavens, for they are known from comparison with the states of heat and light in the world; for heat in the heavens is the good of love from the Lord, and light there is the truth of faith from the Lord. The reason for such successions of states there is that the angels there may be continually being perfected; for in this way they pass through all the varieties of good and of truth, and become imbued with them. The differences of the varieties of the good of love and of the truth of faith in the heavens are also like the differences of heat and of light in the several regions or climates of the earth, namely, of one kind nearer to the equator, and of another at a greater distance on each side therefrom; and differently in each day of every year, and also in one year differently from another; for there is never a return of what is absolutely alike, or the same; it being provided that what is absolutely the same is never found either in the spiritual world or in the natural. From this the perfection continually increases.
10167-1 Here concerning Love Truly Conjugial. [Reviser.]