AC 9865
A ruby, a topaz, and a carbuncle.
That hereby is signified the celestial love of good,
is evident from the signification of these stones,
as being the good of celestial love.
Celestial love is love to the Lord from the Lord.
That these stones signify this love
is on account of their red and flaming color,
and "red" signifies love.
AC 9868
A chrysoprase, a sapphire, and a diamond.
That hereby is signified the celestial love of truth,
from which are the things which follow,
is evident from the signification of these stones,
as being the celestial love of truth.
It is said that from this are the things which follow,
because all the goods and truths that follow
proceed in order from those which go before,
for there cannot possibly be anything that is unconnected
with the things that are prior to itself.
The first in order is the celestial love of good;
the second is the celestial love of truth;
the third is the spiritual love of good;
and the fourth is the spiritual love of truth.
AC 9870
A cyanus, an agate, and an amethyst.
That this signifies the spiritual love of good,
is evident in like manner from their color;
for a blue color that is derived from white signifies spiritual good,
or what is the same, the spiritual love of good.
The spiritual love of good is charity toward the neighbor,
and the spiritual love of truth is faith from charity;
of that good and this truth the second heaven consists;
its internal being the good of charity,
and its external the good of faith.
AC 9872
A tarshish [ beryl], and an onyx, and a jasper.
That this signifies the spiritual love of truth,
in which the higher things cease,
is evident from the signification of these stones,
which they derive from their colors;
for the color of all the stones of this row
verges toward a shining white that is from blue.
Sunday, November 30, 2008
Saturday, November 29, 2008
AC 9863 - stones & precious stones
AC 9863
And thou shalt fill it with a filling of stone.
That this signifies the truths themselves in their order from one good,
is evident from the signification of "the breastplate,"
which is what was to be filled,
as being Divine truth shining forth from the Divine good of the Lord;
and from the signification of "a filling of stone,"
as being truths in their order;
for the breastplate was filled with stones
according to the names of the sons of Israel;
and by "stones" in a general sense
are signified truths in the ultimate of order;
and by "precious stones," such as were in the breastplate,
are signified truths shining from good.
It is said "from one good,"
because there is one good from which are all truths.
This good is the good of love within the Lord,
thus the Lord Himself;
and consequently it is the good of love from the Lord,
which is the good of love within the Lord;
for the good which flows in from the Lord into man, spirit, or angel,
appears as if it were theirs;
consequently love within the Lord is love from the Lord.
This good is the one only good from which are all truths,
and from which is the order among truths,
for truths are forms of good.
And thou shalt fill it with a filling of stone.
That this signifies the truths themselves in their order from one good,
is evident from the signification of "the breastplate,"
which is what was to be filled,
as being Divine truth shining forth from the Divine good of the Lord;
and from the signification of "a filling of stone,"
as being truths in their order;
for the breastplate was filled with stones
according to the names of the sons of Israel;
and by "stones" in a general sense
are signified truths in the ultimate of order;
and by "precious stones," such as were in the breastplate,
are signified truths shining from good.
It is said "from one good,"
because there is one good from which are all truths.
This good is the good of love within the Lord,
thus the Lord Himself;
and consequently it is the good of love from the Lord,
which is the good of love within the Lord;
for the good which flows in from the Lord into man, spirit, or angel,
appears as if it were theirs;
consequently love within the Lord is love from the Lord.
This good is the one only good from which are all truths,
and from which is the order among truths,
for truths are forms of good.
AC 9856 - the breastplate
AC 9856
And thou shalt make a breastplate of judgment,
with the work of a thinker;*
like the work of the ephod thou shalt make it;
of gold, of blue and crimson,
and scarlet double-dyed and fine twined linen, shalt thou make it.
Foursquare it shall be, doubled;
a span the length thereof and a span the breadth thereof.
And thou shalt fill it with a filling of stone, four rows of stone;
a row, a ruby, a topaz, and a carbuncle, row one;
and the second row, a chrysoprase, a sapphire, and a diamond;
the third row, a cyanus, an agate, and an amethyst;
and the fourth row, a tarshish [beryl], and an onyx, and a jasper;
they shall be enclosed in gold in their fillings.
And the stones shall be upon the names of the sons of Israel,
twelve, upon their names, with the engravings of a signet,
for everyone upon his name, they shall be for the twelve tribes.
And thou shalt make upon the breastplate
chains of the border with cord-work, of pure gold.
And thou shalt make upon the breastplate two rings of gold,
and shalt put the two rings on the two extremities of the breastplate.
And thou shalt put the two cords of gold
on the two rings at the extremities of the breastplate.
And the two extremities of the two cords thou shalt put on the two settings,
and shalt put them on the shoulders of the ephod
over against the faces thereof.
And thou shalt make two rings of gold,
and thou shalt put them upon the two extremities of the breastplate,
upon the edge thereof which is toward the side of the ephod inward.
And thou shalt make two rings of gold,
and shalt put them on the shoulders of the ephod underneath,
its faces opposite to the joining thereof above the girdle of the ephod.
And they shall bind the breastplate by the rings thereof
unto the rings of the ephod with a thread of blue,
that it may be upon the girdle of the ephod,
and that the breastplate withdraw not from upon the ephod.
And Aaron shall carry the names of the sons of Israel
in the breastplate of judgment upon his heart
when he goeth in unto the holiness,
for a remembrance before Jehovah continually.
And thou shalt put unto the breastplate of judgment
the Urim and the Thummim;
and they shall be upon Aaron's heart when he goeth in before Jehovah;
and Aaron shall carry the judgment of the sons of Israel
upon his heart before Jehovah continually.
(Exodus 28:15-30)
"And thou shalt make a breastplate of judgment"
signifies that which has regard to Divine truth shining forth from Divine good;
"with the work of a thinker*"
signifies from the intellectual part;
"like the work of the ephod thou shalt make it"
signifies what is continuous with the external of the spiritual kingdom;
"of gold, of blue and crimson,
and scarlet double-dyed and fine twined linen, shalt thou make it"
signifies the good of charity and of faith;
"foursquare it shall be, doubled"
signifies what is righteous and perfect;
"a span the length thereof, and a span the breadth thereof"
signifies equally as to good and as to truth;
"and thou shalt fill it with a filling of stone"
signifies truths themselves in their order from one good;
"four rows of stone, a row"
signifies the conjunction of all;
"a ruby, a topaz, and a carbuncle"
signifies the celestial love of good;
"row one"
signifies a trine therein as a one;
"and the second row"
signifies this trine also as a one;
"a chrysoprase, a sapphire, and a diamond"
signifies the celestial love of truth;
"and the third row"
signifies a trine also here as a one;
"a cyanus, an agate, and an amethyst"
signifies the spiritual love of good;
"and the fourth row"
signifies the last trine as a one;
"a tarshish [beryl], and an onyx, and a jasper"
signifies the spiritual love of truth;
"they shall be enclosed in gold in their fillings"
signifies that each and all things in general and in particular
shall proceed from the good which is of love from the Lord to the Lord;
"and the stones shall be upon the names of the sons of Israel"
signifies the goods and truths distinctively in respect to every quality;
"twelve, upon their names"
signifies each and all things in the complex;
"with the engravings of a signet"
signifies according to the heavenly form;
"for everyone upon his name"
signifies for each in particular;
"they shall be for the twelve tribes"
signifies for all in general;
"and thou shalt make upon the breastplate chains of the border"
signifies the conjunction of the whole heaven in the extremes;
"with cord-work"
signifies indissoluble;
"of pure gold"
signifies through celestial good;
"and thou shalt make upon the breastplate two rings of gold"
signifies the sphere of Divine good from the higher part of heaven,
through which there is conjunction;
"and shalt put the two rings on the two extremities of the breastplate"
signifies in the extremes;
"and thou shalt put the two cords of gold on the two rings"
signifies the method of the indissoluble conjunction;
"at the two extremities of the breast plate"
signifies in the extremes;
"and the two extremities of the two cords
thou shalt put on the two settings"
signifies the method of conjunction with the supports in the extremes;
"and shalt put them on the shoulders of the ephod"
signifies in this way the support of heaven
and the preservation of good and truth there with all exertion and power;
"over against the faces thereof"
signifies eternally;
"and thou shalt make two rings of gold"
signifies the sphere of Divine good;
"and thou shalt put them upon the two extremities of the breastplate"
signifies in the extremes;
"upon the edge thereof which is toward the side of the ephod inward"
signifies the conjunction and preservation of the middle part;
"and thou shalt make two rings of gold"
signifies the sphere of Divine good;
"and shalt put them on the two shoulders of the ephod underneath"
signifies the preservation of good and truth in the lowest part of heaven;
"over against its faces" signifies eternally;
"opposite to the joining thereof, above the girdle of the ephod"
signifies where there is a conjunction of all things
most nearly within the external bond,
by means of which all things are held there in connection and in form;
"and they shall bind the breastplate by the rings thereof
unto the rings of the ephod"
signifies the conjunction and preservation of all things of heaven
by means of the sphere of Divine good in the externals of the spiritual kingdom;
"with a thread of blue"
signifies by means of the celestial love of truth;
"that it may be upon the girdle of the ephod"
signifies that it may be preserved forever in its connection and its form;
"and that the breastplate withdraw not from upon the ephod"
signifies that all things of heaven are inseparable
from the externals of the spiritual kingdom;
"and Aaron shall carry the names of the sons of Israel"
signifies the preservation by the Lord
of good and truth in respect to all their quality;
"in the breastplate of judgment"
signifies a representative of heaven as to Divine truth shining forth from the Divine good of the Lord;
"upon his heart"
signifies from the Divine love to eternity;
"when he goeth in unto the holiness"
signifies in all worship;
"for a remembrance before Jehovah continually"
signifies from mercy eternally;
"and thou shall put unto the breastplate of judgment
the Urim and Thummim"
signifies the shining forth of Divine truth from the Lord in ultimates;
"and they shall be upon Aaron's heart"
signifies from the Divine good of His Divine love;
"when he goeth in before Jehovah"
signifies in all worship;
"and Aaron shall carry the judgment of the sons of Israel"
signifies the Divine truth of heaven and of the church;
"upon his heart before Jehovah continually"
signifies perpetually shining forth from good.
And thou shalt make a breastplate of judgment,
with the work of a thinker;*
like the work of the ephod thou shalt make it;
of gold, of blue and crimson,
and scarlet double-dyed and fine twined linen, shalt thou make it.
Foursquare it shall be, doubled;
a span the length thereof and a span the breadth thereof.
And thou shalt fill it with a filling of stone, four rows of stone;
a row, a ruby, a topaz, and a carbuncle, row one;
and the second row, a chrysoprase, a sapphire, and a diamond;
the third row, a cyanus, an agate, and an amethyst;
and the fourth row, a tarshish [beryl], and an onyx, and a jasper;
they shall be enclosed in gold in their fillings.
And the stones shall be upon the names of the sons of Israel,
twelve, upon their names, with the engravings of a signet,
for everyone upon his name, they shall be for the twelve tribes.
And thou shalt make upon the breastplate
chains of the border with cord-work, of pure gold.
And thou shalt make upon the breastplate two rings of gold,
and shalt put the two rings on the two extremities of the breastplate.
And thou shalt put the two cords of gold
on the two rings at the extremities of the breastplate.
And the two extremities of the two cords thou shalt put on the two settings,
and shalt put them on the shoulders of the ephod
over against the faces thereof.
And thou shalt make two rings of gold,
and thou shalt put them upon the two extremities of the breastplate,
upon the edge thereof which is toward the side of the ephod inward.
And thou shalt make two rings of gold,
and shalt put them on the shoulders of the ephod underneath,
its faces opposite to the joining thereof above the girdle of the ephod.
And they shall bind the breastplate by the rings thereof
unto the rings of the ephod with a thread of blue,
that it may be upon the girdle of the ephod,
and that the breastplate withdraw not from upon the ephod.
And Aaron shall carry the names of the sons of Israel
in the breastplate of judgment upon his heart
when he goeth in unto the holiness,
for a remembrance before Jehovah continually.
And thou shalt put unto the breastplate of judgment
the Urim and the Thummim;
and they shall be upon Aaron's heart when he goeth in before Jehovah;
and Aaron shall carry the judgment of the sons of Israel
upon his heart before Jehovah continually.
(Exodus 28:15-30)
"And thou shalt make a breastplate of judgment"
signifies that which has regard to Divine truth shining forth from Divine good;
"with the work of a thinker*"
signifies from the intellectual part;
"like the work of the ephod thou shalt make it"
signifies what is continuous with the external of the spiritual kingdom;
"of gold, of blue and crimson,
and scarlet double-dyed and fine twined linen, shalt thou make it"
signifies the good of charity and of faith;
"foursquare it shall be, doubled"
signifies what is righteous and perfect;
"a span the length thereof, and a span the breadth thereof"
signifies equally as to good and as to truth;
"and thou shalt fill it with a filling of stone"
signifies truths themselves in their order from one good;
"four rows of stone, a row"
signifies the conjunction of all;
"a ruby, a topaz, and a carbuncle"
signifies the celestial love of good;
"row one"
signifies a trine therein as a one;
"and the second row"
signifies this trine also as a one;
"a chrysoprase, a sapphire, and a diamond"
signifies the celestial love of truth;
"and the third row"
signifies a trine also here as a one;
"a cyanus, an agate, and an amethyst"
signifies the spiritual love of good;
"and the fourth row"
signifies the last trine as a one;
"a tarshish [beryl], and an onyx, and a jasper"
signifies the spiritual love of truth;
"they shall be enclosed in gold in their fillings"
signifies that each and all things in general and in particular
shall proceed from the good which is of love from the Lord to the Lord;
"and the stones shall be upon the names of the sons of Israel"
signifies the goods and truths distinctively in respect to every quality;
"twelve, upon their names"
signifies each and all things in the complex;
"with the engravings of a signet"
signifies according to the heavenly form;
"for everyone upon his name"
signifies for each in particular;
"they shall be for the twelve tribes"
signifies for all in general;
"and thou shalt make upon the breastplate chains of the border"
signifies the conjunction of the whole heaven in the extremes;
"with cord-work"
signifies indissoluble;
"of pure gold"
signifies through celestial good;
"and thou shalt make upon the breastplate two rings of gold"
signifies the sphere of Divine good from the higher part of heaven,
through which there is conjunction;
"and shalt put the two rings on the two extremities of the breastplate"
signifies in the extremes;
"and thou shalt put the two cords of gold on the two rings"
signifies the method of the indissoluble conjunction;
"at the two extremities of the breast plate"
signifies in the extremes;
"and the two extremities of the two cords
thou shalt put on the two settings"
signifies the method of conjunction with the supports in the extremes;
"and shalt put them on the shoulders of the ephod"
signifies in this way the support of heaven
and the preservation of good and truth there with all exertion and power;
"over against the faces thereof"
signifies eternally;
"and thou shalt make two rings of gold"
signifies the sphere of Divine good;
"and thou shalt put them upon the two extremities of the breastplate"
signifies in the extremes;
"upon the edge thereof which is toward the side of the ephod inward"
signifies the conjunction and preservation of the middle part;
"and thou shalt make two rings of gold"
signifies the sphere of Divine good;
"and shalt put them on the two shoulders of the ephod underneath"
signifies the preservation of good and truth in the lowest part of heaven;
"over against its faces" signifies eternally;
"opposite to the joining thereof, above the girdle of the ephod"
signifies where there is a conjunction of all things
most nearly within the external bond,
by means of which all things are held there in connection and in form;
"and they shall bind the breastplate by the rings thereof
unto the rings of the ephod"
signifies the conjunction and preservation of all things of heaven
by means of the sphere of Divine good in the externals of the spiritual kingdom;
"with a thread of blue"
signifies by means of the celestial love of truth;
"that it may be upon the girdle of the ephod"
signifies that it may be preserved forever in its connection and its form;
"and that the breastplate withdraw not from upon the ephod"
signifies that all things of heaven are inseparable
from the externals of the spiritual kingdom;
"and Aaron shall carry the names of the sons of Israel"
signifies the preservation by the Lord
of good and truth in respect to all their quality;
"in the breastplate of judgment"
signifies a representative of heaven as to Divine truth shining forth from the Divine good of the Lord;
"upon his heart"
signifies from the Divine love to eternity;
"when he goeth in unto the holiness"
signifies in all worship;
"for a remembrance before Jehovah continually"
signifies from mercy eternally;
"and thou shall put unto the breastplate of judgment
the Urim and Thummim"
signifies the shining forth of Divine truth from the Lord in ultimates;
"and they shall be upon Aaron's heart"
signifies from the Divine good of His Divine love;
"when he goeth in before Jehovah"
signifies in all worship;
"and Aaron shall carry the judgment of the sons of Israel"
signifies the Divine truth of heaven and of the church;
"upon his heart before Jehovah continually"
signifies perpetually shining forth from good.
Friday, November 28, 2008
AC 9845, 9846, 9846 - the Lord working in us
AC 9845
For the person who is being generated anew by the Lord has two states;
the first is a state of truth,
and the second is a state of good.
So long as the person is in the first state,
he is led by means of truths to good;
but when he is in the second state,
he is led by means of good.
This latter state is the state of heaven with the person,
for he is not in heaven until he is in good.
AC 9846
. . . the good of love works in a person while he is being regenerated,
and disposes the truths with him into order;
and afterward, when he has been regenerated,
it keeps them in their order.
For truths are created according to the whole likeness of good,
and according to its every command,
thus according to everything of love; for good is of love.
That this is so, is evident from the fact
that a person acknowledges as truths the things that he loves,
and that in this way he apprehends and acknowledges truths
according to his love.
It is from this that truths constitute the form of good.
From this it can be known how the Lord leads a person
by means of the truths of faith, that is, by means of faith;
namely, that He leads him by means of the good of love that is in him;
and further, how the Lord also directs a person mediately through heaven;
for a regenerated person is a heaven in a little image;
wherefore, as the Lord directs heaven,
He also together with it directs such a person.
AC 9849
. . . when a person turns away from the Lord,
as is the case when he does evil,
then, because the Lord is at his back,
it appears to him as if the Lord does not see him,
does not hear him,
and does not know him,
and also does not remember him;
when yet this is with the person,
and therefore from the appearance it is so said in the Word.
Very different is it
when a person turns toward the Lord,
as is the case when he acts well.
For the person who is being generated anew by the Lord has two states;
the first is a state of truth,
and the second is a state of good.
So long as the person is in the first state,
he is led by means of truths to good;
but when he is in the second state,
he is led by means of good.
This latter state is the state of heaven with the person,
for he is not in heaven until he is in good.
AC 9846
. . . the good of love works in a person while he is being regenerated,
and disposes the truths with him into order;
and afterward, when he has been regenerated,
it keeps them in their order.
For truths are created according to the whole likeness of good,
and according to its every command,
thus according to everything of love; for good is of love.
That this is so, is evident from the fact
that a person acknowledges as truths the things that he loves,
and that in this way he apprehends and acknowledges truths
according to his love.
It is from this that truths constitute the form of good.
From this it can be known how the Lord leads a person
by means of the truths of faith, that is, by means of faith;
namely, that He leads him by means of the good of love that is in him;
and further, how the Lord also directs a person mediately through heaven;
for a regenerated person is a heaven in a little image;
wherefore, as the Lord directs heaven,
He also together with it directs such a person.
AC 9849
. . . when a person turns away from the Lord,
as is the case when he does evil,
then, because the Lord is at his back,
it appears to him as if the Lord does not see him,
does not hear him,
and does not know him,
and also does not remember him;
when yet this is with the person,
and therefore from the appearance it is so said in the Word.
Very different is it
when a person turns toward the Lord,
as is the case when he acts well.
Thursday, November 27, 2008
AC 9841 - love is spiritual conjunction
AC 9841
. . . whether we say the Lord,
or love from Him and consequently to Him,
it is the same thing;
because love is spiritual conjunction,
and causes Him to be where the love is;
for love causes him who is loved to be present in itself.
. . . whether we say the Lord,
or love from Him and consequently to Him,
it is the same thing;
because love is spiritual conjunction,
and causes Him to be where the love is;
for love causes him who is loved to be present in itself.
Wednesday, November 26, 2008
AC 9832 - heaven can be in a person even while still in this world
AC 9832
The truth which is of faith leads people in unto good,
and afterward is produced from good.
From this it is evident that a person is not in heaven
until he is in good.
If he is only in the truths which are called matters of faith,
he merely stands before the door;
and if from these truths he looks to good,
he enters into the vestibule;
but if from these truths he does not look to good,
he does not see heaven, not even from afar.
It is said that a person is not in heaven until he is in good,
because while a person is in the world
he ought to have heaven in himself,
in order that he may enter into it after death.
For heaven is in a person,
and is in mercy given to those who,
while they live in the world,
suffer themselves to be brought through the truths of faith
into charity toward the neighbor and into love to the Lord;
that is, into good.
The truth which is of faith leads people in unto good,
and afterward is produced from good.
From this it is evident that a person is not in heaven
until he is in good.
If he is only in the truths which are called matters of faith,
he merely stands before the door;
and if from these truths he looks to good,
he enters into the vestibule;
but if from these truths he does not look to good,
he does not see heaven, not even from afar.
It is said that a person is not in heaven until he is in good,
because while a person is in the world
he ought to have heaven in himself,
in order that he may enter into it after death.
For heaven is in a person,
and is in mercy given to those who,
while they live in the world,
suffer themselves to be brought through the truths of faith
into charity toward the neighbor and into love to the Lord;
that is, into good.
AC 9831 - more on the ephod (Exodus 28:5-8)
AC 9831
And they shall take the gold, and the blue, and the crimson,
and the scarlet double-dyed, and the fine linen.
And they shall make the ephod of gold,
of blue and crimson, of scarlet double-dyed and fine twined linen,
with the work of a thinker.*
It shall have two shoulders joined at the two extremities thereof;
and it shall be joined together.
And the girdle of his ephod, which is upon it,
according to the work thereof shall be from it;
of gold, of blue and crimson,
and of scarlet double-dyed and fine twined linen.
(Exodus 28:5-8)
"And they shall take the gold,"
signifies good reigning universally;
"and the blue, and the crimson,
and the scarlet double-dyed, and the fine linen,"
signifies the good of charity and of faith;
"and they shall make the ephod of gold, of blue and crimson,
of scarlet double-dyed and fine twined linen,"
signifies the external of the spiritual kingdom from this good;
"with the work of a thinker,"
signifies from the understanding;
"it shall have two shoulders joined at the two extremities thereof,
and it shall be joined together,"
signifies the preservation by a complete unition of good and truth
on all sides and forever, with all exertion and power;
"and the girdle of his ephod, which is upon it,"
signifies an external binding-together;
"according to the work thereof, shall be from it,"
signifies what is like and continuous from the external of the spiritual kingdom;
"of gold, of blue and crimson,
and of scarlet double-dyed and fine twined linen,"
signifies thus from the good of faith and of charity, in external things.
* thinker = skilled craftsman
And they shall take the gold, and the blue, and the crimson,
and the scarlet double-dyed, and the fine linen.
And they shall make the ephod of gold,
of blue and crimson, of scarlet double-dyed and fine twined linen,
with the work of a thinker.*
It shall have two shoulders joined at the two extremities thereof;
and it shall be joined together.
And the girdle of his ephod, which is upon it,
according to the work thereof shall be from it;
of gold, of blue and crimson,
and of scarlet double-dyed and fine twined linen.
(Exodus 28:5-8)
"And they shall take the gold,"
signifies good reigning universally;
"and the blue, and the crimson,
and the scarlet double-dyed, and the fine linen,"
signifies the good of charity and of faith;
"and they shall make the ephod of gold, of blue and crimson,
of scarlet double-dyed and fine twined linen,"
signifies the external of the spiritual kingdom from this good;
"with the work of a thinker,"
signifies from the understanding;
"it shall have two shoulders joined at the two extremities thereof,
and it shall be joined together,"
signifies the preservation by a complete unition of good and truth
on all sides and forever, with all exertion and power;
"and the girdle of his ephod, which is upon it,"
signifies an external binding-together;
"according to the work thereof, shall be from it,"
signifies what is like and continuous from the external of the spiritual kingdom;
"of gold, of blue and crimson,
and of scarlet double-dyed and fine twined linen,"
signifies thus from the good of faith and of charity, in external things.
* thinker = skilled craftsman
Tuesday, November 25, 2008
AC 9824 - the ephod, external things, and judgment
AC 9824 [2]
As the ephod represented the outermost of the Lord's spiritual kingdom,
it was more holy than the rest of the garments,
and on it was the breastplate, in which were the Urim and Thummim,
through which answers were given by the Divine.
That what is most external is more holy than the internal things,
is because the external holds all the interior things in their order,
and in their form and connection,
insomuch that if the external were removed,
the internal things would be dispersed;
for internal things not only cease in the external,
but they are also together in it.
[3] The case is similar in a person, with will, thought, and action.
To will comes first, to think second, and to do is the ultimate. . ..
For insofar as the act contains within itself
that which the person is thinking,
and that which he is willing,
so far the interior things are held together in their form and in their connection.
It is from this that it is said in the Word,
that a person will be judged according to his deeds,
or according to his works,
which means that he will be judged according to his thought and will,
for these are in his deeds as the soul is in his body.
As the ephod represented the outermost of the Lord's spiritual kingdom,
it was more holy than the rest of the garments,
and on it was the breastplate, in which were the Urim and Thummim,
through which answers were given by the Divine.
That what is most external is more holy than the internal things,
is because the external holds all the interior things in their order,
and in their form and connection,
insomuch that if the external were removed,
the internal things would be dispersed;
for internal things not only cease in the external,
but they are also together in it.
[3] The case is similar in a person, with will, thought, and action.
To will comes first, to think second, and to do is the ultimate. . ..
For insofar as the act contains within itself
that which the person is thinking,
and that which he is willing,
so far the interior things are held together in their form and in their connection.
It is from this that it is said in the Word,
that a person will be judged according to his deeds,
or according to his works,
which means that he will be judged according to his thought and will,
for these are in his deeds as the soul is in his body.
Monday, November 24, 2008
AC 9818 - Spirit
AC 9818 [5]
Create in me a clean heart, O God;
and renew a steadfast spirit in the midst of me.
Cast me not away from before Thee,
and take not the Spirit of Thy holiness from me.
Restore unto me the joy of Thy salvation;
and let an ingenuous spirit uphold me.
The sacrifices of God are a broken spirit;
a broken and a contrite heart God doth not despise.
(Psalms 51:10-12, 17);
"a clean heart"
denotes a will that is averse to evils, which are unclean;
"a steadfast spirit"
denotes the understanding and faith of truth;
"a broken spirit," and "a broken heart,"
denote a state of temptation
and the consequent humiliation of the life of both of these.
That "spirit" denotes life, is plain from each of the above expressions.
The Divine truth, from which is this life, is "the Spirit of holiness."
[13]
That by the "Spirit" is meant the Divine truth that proceeds from the Lord,
is evident from many passages in the Word.
The reason why the Divine truth that proceeds from the Lord
is signified by "the Spirit of God,"
is that the whole life of a person is thence,
and those have heavenly life who receive this Divine truth in faith and love.
That this is "the Spirit of God," the Lord Himself teaches in John:
The words that I speak to you are spirit, and are life.
(John 6:63)
Create in me a clean heart, O God;
and renew a steadfast spirit in the midst of me.
Cast me not away from before Thee,
and take not the Spirit of Thy holiness from me.
Restore unto me the joy of Thy salvation;
and let an ingenuous spirit uphold me.
The sacrifices of God are a broken spirit;
a broken and a contrite heart God doth not despise.
(Psalms 51:10-12, 17);
"a clean heart"
denotes a will that is averse to evils, which are unclean;
"a steadfast spirit"
denotes the understanding and faith of truth;
"a broken spirit," and "a broken heart,"
denote a state of temptation
and the consequent humiliation of the life of both of these.
That "spirit" denotes life, is plain from each of the above expressions.
The Divine truth, from which is this life, is "the Spirit of holiness."
[13]
That by the "Spirit" is meant the Divine truth that proceeds from the Lord,
is evident from many passages in the Word.
The reason why the Divine truth that proceeds from the Lord
is signified by "the Spirit of God,"
is that the whole life of a person is thence,
and those have heavenly life who receive this Divine truth in faith and love.
That this is "the Spirit of God," the Lord Himself teaches in John:
The words that I speak to you are spirit, and are life.
(John 6:63)
AC 9816 - Aaron's garments
AC 9816. Verses 3, 4.
And thou shalt speak unto all the wise in heart,
whom I have filled with the spirit of wisdom,
and they shall make Aaron's garments to sanctify him,
that he may minister to Me in the priest's office.
And these are the garments which they shall make;
a breastplate, and an ephod, and a robe,
and a tunic of checker work, a miter, and a belt;
and they shall make garments of holiness for Aaron thy brother,
and for his sons, that he may minister to Me in the priest's office.
(Exodus 28:3,4)
"And thou shalt speak unto all the wise in heart,"
signifies the influx of the Lord through the Word
into all who are in the good of love;
"whom I have filled with the spirit of wisdom,"
signifies in whom Divine truth has been inscribed;
"and they shall make Aaron's garments,"
signifies through whom is the spiritual kingdom;
"to sanctify him,"
signifies thereby a representation of the Divine truth in this kingdom;
"that he may minister to Me in the priest's office,"
signifies a representative of the Lord;
"and these are the garments which they shall make,"
signifies Divine truths in the spiritual kingdom, in their order;
"a breastplate,"
signifies Divine truth shining forth from Divine good;
"and an ephod,"
signifies Divine truth there in the external form in which interior things cease;
"and a robe,"
signifies Divine truth there in the internal form;
"and a tunic of checker work,"
signifies Divine truth there inmostly proceeding
immediately from the Divine celestial;
"a miter,"
signifies intelligence and wisdom;
"and a belt,"
signifies a general bond, in order that all things may look to one end;
"and they shall make garments of holiness
for Aaron thy brother, and for his sons,"
signifies thereby a representative of the spiritual kingdom
joined to the celestial kingdom;
"that he may minister to Me in the priest's office,"
signifies a representative of the Lord.
And thou shalt speak unto all the wise in heart,
whom I have filled with the spirit of wisdom,
and they shall make Aaron's garments to sanctify him,
that he may minister to Me in the priest's office.
And these are the garments which they shall make;
a breastplate, and an ephod, and a robe,
and a tunic of checker work, a miter, and a belt;
and they shall make garments of holiness for Aaron thy brother,
and for his sons, that he may minister to Me in the priest's office.
(Exodus 28:3,4)
"And thou shalt speak unto all the wise in heart,"
signifies the influx of the Lord through the Word
into all who are in the good of love;
"whom I have filled with the spirit of wisdom,"
signifies in whom Divine truth has been inscribed;
"and they shall make Aaron's garments,"
signifies through whom is the spiritual kingdom;
"to sanctify him,"
signifies thereby a representation of the Divine truth in this kingdom;
"that he may minister to Me in the priest's office,"
signifies a representative of the Lord;
"and these are the garments which they shall make,"
signifies Divine truths in the spiritual kingdom, in their order;
"a breastplate,"
signifies Divine truth shining forth from Divine good;
"and an ephod,"
signifies Divine truth there in the external form in which interior things cease;
"and a robe,"
signifies Divine truth there in the internal form;
"and a tunic of checker work,"
signifies Divine truth there inmostly proceeding
immediately from the Divine celestial;
"a miter,"
signifies intelligence and wisdom;
"and a belt,"
signifies a general bond, in order that all things may look to one end;
"and they shall make garments of holiness
for Aaron thy brother, and for his sons,"
signifies thereby a representative of the spiritual kingdom
joined to the celestial kingdom;
"that he may minister to Me in the priest's office,"
signifies a representative of the Lord.
Sunday, November 23, 2008
AC 9809 - good and evil: they don't have much use for each other
AC 9809 [10]
Seeing that evil cannot possibly be joined to good,
because they have aversion for each other,
therefore purifications of various kinds were commanded
for Aaron and his sons when they ministered in the priest's office,
whether at the altar, or in the Tent of meeting;
and it was also commanded that the high priest
was not to marry any but a virgin;
not a widow, nor one divorced, nor a harlot (Lev. 21:13-15);
that those of the sons of Aaron who were unclean
"if they should eat of the sanctified things, were to be cut off" (Lev. 22:2-9);
that "no one of the seed of Aaron
in whom was a blemish should offer bread" (Lev. 21:17-21);
that "the high priest was not to shave his head, to rend his garments,
to defile himself with any dead body, not even of his father and his mother,
and that he was not to go out of the sanctuary" (Lev. 21:10-12).
As before said, these and many other laws were enacted
for the reason that the high priest represented the Lord as to Divine good;
and good is of such a nature that evil cannot be joined to it,
for good shuns evil,
and evil dreads good as hell dreads heaven;
and therefore no conjunction of them is possible.
Seeing that evil cannot possibly be joined to good,
because they have aversion for each other,
therefore purifications of various kinds were commanded
for Aaron and his sons when they ministered in the priest's office,
whether at the altar, or in the Tent of meeting;
and it was also commanded that the high priest
was not to marry any but a virgin;
not a widow, nor one divorced, nor a harlot (Lev. 21:13-15);
that those of the sons of Aaron who were unclean
"if they should eat of the sanctified things, were to be cut off" (Lev. 22:2-9);
that "no one of the seed of Aaron
in whom was a blemish should offer bread" (Lev. 21:17-21);
that "the high priest was not to shave his head, to rend his garments,
to defile himself with any dead body, not even of his father and his mother,
and that he was not to go out of the sanctuary" (Lev. 21:10-12).
As before said, these and many other laws were enacted
for the reason that the high priest represented the Lord as to Divine good;
and good is of such a nature that evil cannot be joined to it,
for good shuns evil,
and evil dreads good as hell dreads heaven;
and therefore no conjunction of them is possible.
Saturday, November 22, 2008
AC 9805, 9806 - Moses & Aaron, the conjunction of good & truth
AC 9805
And thou shalt cause to draw near unto thee Aaron thy brother,
and his sons with him,
from the midst of the sons of Israel,
that he may minister in the priest's office to Me;
Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron's sons.
And thou shalt make garments of holiness for Aaron thy brother,
for glory and for comeliness.
(Exodus 28:102)
"And thou shalt cause to draw near unto thee Aaron thy brother,"
signifies the conjunction of Divine truth with Divine good
in the Lord's Divine Human;
"and his sons with him,"
signifies the Divine truth that proceeds from the Divine good;
"from the midst of the sons of Israel,"
signifies in heaven and in the church;
"that he may minister in the priest's office to Me,"
signifies a representative of the Lord;
"Aaron,"
signifies in respect to the Divine celestial;
"Nadab and Abihu,"
signifies in respect to the Divine spiritual thence derived;
"Eleazar and Ithamar,"
signifies in respect to the Divine natural;
"Aaron's sons,"
signifies which proceed from the Divine celestial;
"and thou shalt make garments of holiness for Aaron thy brother,"
signifies a representative
of the spiritual kingdom joined to the celestial kingdom;
"for glory and for comeliness,"
signifies in order to present, in the internal and the external form,
Divine truth such as it is in the spiritual kingdom
joined to the celestial kingdom.
AC 9806 [2]
All things in the universe, both in heaven and in the world,
bear relation to good and to truth in order to be anything;
for good is the being of truth,
and truth is the coming-forth of good;
and therefore good without truth does not come-forth,
and truth without good has no being;
from which it is evident that they must be conjoined.
Their conjunction is represented in the Word by two married partners,
and also by two brothers;
by two married partners,
when the subject treated of is the heavenly marriage,
which is that of good and truth,
and successive derivation from it;
and by two brothers,
when the subject treated of is the double ministry of judgment and of worship.
And thou shalt cause to draw near unto thee Aaron thy brother,
and his sons with him,
from the midst of the sons of Israel,
that he may minister in the priest's office to Me;
Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron's sons.
And thou shalt make garments of holiness for Aaron thy brother,
for glory and for comeliness.
(Exodus 28:102)
"And thou shalt cause to draw near unto thee Aaron thy brother,"
signifies the conjunction of Divine truth with Divine good
in the Lord's Divine Human;
"and his sons with him,"
signifies the Divine truth that proceeds from the Divine good;
"from the midst of the sons of Israel,"
signifies in heaven and in the church;
"that he may minister in the priest's office to Me,"
signifies a representative of the Lord;
"Aaron,"
signifies in respect to the Divine celestial;
"Nadab and Abihu,"
signifies in respect to the Divine spiritual thence derived;
"Eleazar and Ithamar,"
signifies in respect to the Divine natural;
"Aaron's sons,"
signifies which proceed from the Divine celestial;
"and thou shalt make garments of holiness for Aaron thy brother,"
signifies a representative
of the spiritual kingdom joined to the celestial kingdom;
"for glory and for comeliness,"
signifies in order to present, in the internal and the external form,
Divine truth such as it is in the spiritual kingdom
joined to the celestial kingdom.
AC 9806 [2]
All things in the universe, both in heaven and in the world,
bear relation to good and to truth in order to be anything;
for good is the being of truth,
and truth is the coming-forth of good;
and therefore good without truth does not come-forth,
and truth without good has no being;
from which it is evident that they must be conjoined.
Their conjunction is represented in the Word by two married partners,
and also by two brothers;
by two married partners,
when the subject treated of is the heavenly marriage,
which is that of good and truth,
and successive derivation from it;
and by two brothers,
when the subject treated of is the double ministry of judgment and of worship.
Friday, November 21, 2008
AC 9804 - the priesthood & their garments (Exodus 28)
AC 9804
The subject here treated of is the garments of holiness
which Aaron and his sons were to put on when they ministered.
By the priesthood
which Aaron with his sons was to administer
was represented the Lord in respect to the Divine celestial,
which is the Divine good in heaven;
and by Aaron's garments
was represented the Divine spiritual,
which is the Divine truth thence proceeding.
Thursday, November 20, 2008
AC 9783 - the light that never goes out
AC 9783
To cause the lamp to go up continually.
(Exodus 27:20)
That a "lamp" denotes faith,
is because the Divine truth that proceeds from the Lord
is light in the heavens;
this light, when received by the angels who are there, or by a person,
is like a lamp,
for it illuminates all things of the mind,
and imparts intelligence and wisdom.
This light when received is faith.
But be it known that faith is not a lamp,
that is, does not illuminate the mind,
unless it is from charity; thus unless it is charity.
The case with faith and charity is the same as with truth and good;
truth is the form of good,
that is, it is good so formed as to appear in light.
So faith is the form of charity, or charity formed.
Moreover, truth pertains to faith, and good to charity;
for that which is true is believed, and becomes of faith;
and that which is good is loved, and becomes of charity.
The truth and good itself
which are loved
are the neighbor,
and the love of these is charity.
To cause the lamp to go up continually.
(Exodus 27:20)
That a "lamp" denotes faith,
is because the Divine truth that proceeds from the Lord
is light in the heavens;
this light, when received by the angels who are there, or by a person,
is like a lamp,
for it illuminates all things of the mind,
and imparts intelligence and wisdom.
This light when received is faith.
But be it known that faith is not a lamp,
that is, does not illuminate the mind,
unless it is from charity; thus unless it is charity.
The case with faith and charity is the same as with truth and good;
truth is the form of good,
that is, it is good so formed as to appear in light.
So faith is the form of charity, or charity formed.
Moreover, truth pertains to faith, and good to charity;
for that which is true is believed, and becomes of faith;
and that which is good is loved, and becomes of charity.
The truth and good itself
which are loved
are the neighbor,
and the love of these is charity.
AC 9780 - How can we know what good is?
AC 9780
. . . the Word is the doctrine of good,
because it is the doctrine of love to the Lord
and of love toward the neighbor;
and all good is of love, even the good of faith,
for this comes forth from the good of love, and not without it.
[2] As the Word is the doctrine of good,
therefore in order that the Word may be understood,
it must be known what good is;
and no one knows what good is
unless he lives in good according to the Word;
for when anyone lives in good according to the Word,
then the Lord instills good into his life,
from which the person perceives it and feels it,
and consequently apprehends the nature of it;
otherwise it does not appear, because it is not perceived.
. . . the Word is the doctrine of good,
because it is the doctrine of love to the Lord
and of love toward the neighbor;
and all good is of love, even the good of faith,
for this comes forth from the good of love, and not without it.
[2] As the Word is the doctrine of good,
therefore in order that the Word may be understood,
it must be known what good is;
and no one knows what good is
unless he lives in good according to the Word;
for when anyone lives in good according to the Word,
then the Lord instills good into his life,
from which the person perceives it and feels it,
and consequently apprehends the nature of it;
otherwise it does not appear, because it is not perceived.
Wednesday, November 19, 2008
AC 9776 - our natural person was created to be of service
AC 9776
Just as the world ought to serve heaven,
so a person's external or natural ought to serve his internal or spiritual.
Moreover, the natural was created for service;
for it does not live from itself,
thus can do nothing from itself;
but from the internal or spiritual,
that is, through this from the Lord.
From this it is also evident that a person's external or natural is nothing
unless it is of service to the internal or spiritual,
and that it becomes something in proportion as it is of service.
To be of service is to obey,
and the natural obeys
when it does not take for itself from the understanding
reasons which favor the evils of the loves of self and of the world;
but when it complies with the dictates of reason
and the doctrine of the church,
which declare that good and truth ought to be done,
not for the sake of self and the world as ends,
but for the sake of good and truth itself.
In this manner the Lord does these through a person's heaven,
that is, through his internal;
for all good and truth are from the Lord,
insomuch that good and truth with a person are the Lord Himself.
Just as the world ought to serve heaven,
so a person's external or natural ought to serve his internal or spiritual.
Moreover, the natural was created for service;
for it does not live from itself,
thus can do nothing from itself;
but from the internal or spiritual,
that is, through this from the Lord.
From this it is also evident that a person's external or natural is nothing
unless it is of service to the internal or spiritual,
and that it becomes something in proportion as it is of service.
To be of service is to obey,
and the natural obeys
when it does not take for itself from the understanding
reasons which favor the evils of the loves of self and of the world;
but when it complies with the dictates of reason
and the doctrine of the church,
which declare that good and truth ought to be done,
not for the sake of self and the world as ends,
but for the sake of good and truth itself.
In this manner the Lord does these through a person's heaven,
that is, through his internal;
for all good and truth are from the Lord,
insomuch that good and truth with a person are the Lord Himself.
Tuesday, November 18, 2008
AC 9741 - three parts of the Tabernacle represent the three goods which make the three heavens
AC 9741
. . . there are three heavens-the inmost, the middle, and the ultimate;
the inmost heaven
was represented by the inmost part of the habitation,
where was the ark of the Testimony;
the middle heaven,
by the Habitation outside the veil;
and the ultimate heaven by the court, which is now treated of.
This heaven is called "the court"
because in it are those who are in the good of faith,
and not yet in the good of charity toward the neighbor;
those who are in the good of charity are in the middle heaven.
Those who are in the ultimate heaven,
which is called "the court," are called "angelic spirits;"
those who are in the middle heaven are called "spiritual angels;"
but those who are in the inmost heaven are called "celestial angels."
[2] Moreover, the very good of faith,
which is the good of the ultimate heaven, is a court,
for through it a person is introduced
into the good of charity toward the neighbor,
which is the good of the middle heaven.
Be it known that the good with a person makes his heaven,
and that his heaven is such as his good is.
There are three goods which follow in order:
the good of faith,
the good of charity toward the neighbor,
and the good of love to the Lord.
The good of faith, as just said,
makes the ultimate or first heaven;
the good of charity toward the neighbor
makes the middle or second heaven;
and the good of love to the Lord
makes the inmost or third heaven.
. . . there are three heavens-the inmost, the middle, and the ultimate;
the inmost heaven
was represented by the inmost part of the habitation,
where was the ark of the Testimony;
the middle heaven,
by the Habitation outside the veil;
and the ultimate heaven by the court, which is now treated of.
This heaven is called "the court"
because in it are those who are in the good of faith,
and not yet in the good of charity toward the neighbor;
those who are in the good of charity are in the middle heaven.
Those who are in the ultimate heaven,
which is called "the court," are called "angelic spirits;"
those who are in the middle heaven are called "spiritual angels;"
but those who are in the inmost heaven are called "celestial angels."
[2] Moreover, the very good of faith,
which is the good of the ultimate heaven, is a court,
for through it a person is introduced
into the good of charity toward the neighbor,
which is the good of the middle heaven.
Be it known that the good with a person makes his heaven,
and that his heaven is such as his good is.
There are three goods which follow in order:
the good of faith,
the good of charity toward the neighbor,
and the good of love to the Lord.
The good of faith, as just said,
makes the ultimate or first heaven;
the good of charity toward the neighbor
makes the middle or second heaven;
and the good of love to the Lord
makes the inmost or third heaven.
Monday, November 17, 2008
AC 9736 - the right and left sides of a person
AC 9736
And the staves shall be upon the two sides of the altar.
That this signifies the power of good from which is truth,
and of truth from good,
is evident from the signification of "the staves," as being power;
and from the signification of "the two sides,"
as being the good from which is truth, and truth from good;
thus the marriage of good with truth and of truth with good.
The reason of this is
that the things which are on the right side in a person
bear relation to the good from which is truth,
and the things which are on the left side bear
relation to truth from good;
and that by the conjunction of these
is therefore signified the marriage of good and truth.
And the staves shall be upon the two sides of the altar.
That this signifies the power of good from which is truth,
and of truth from good,
is evident from the signification of "the staves," as being power;
and from the signification of "the two sides,"
as being the good from which is truth, and truth from good;
thus the marriage of good with truth and of truth with good.
The reason of this is
that the things which are on the right side in a person
bear relation to the good from which is truth,
and the things which are on the left side bear
relation to truth from good;
and that by the conjunction of these
is therefore signified the marriage of good and truth.
Sunday, November 16, 2008
AC 9713 - the altar (Exodus 27:1-8)
AC 9713
And you shall make the altar of shittim wood,
five cubits the length, and five cubits the breadth;
the altar shall be foursquare;
and the height thereof shall be three cubits.
And you shall make its horns upon the four corners thereof;
from it shall be its horns;
and you shall overlay it with brass.
And you shall make its pans to take away its ashes,
and its shovels, and its basins, and its fleshhooks, and its fire-tongs;
all the vessels thereof you shall make of brass.
And you shall make for it a grating, a network of brass;
and upon the net shall you make four rings of brass,
upon the four extremities of it.
And you shall bestow it under the compass of the altar beneath,
and the net shall be even unto the middle of the altar.
And you shall make staves for the altar, staves of shittim wood,
and shall overlay them with brass.
And the staves thereof shall be put into the rings,
and the staves shall be upon the two sides of the altar, in carrying it.
Hollow of boards shall you make it;
as you were made to see in the mountain, so shall they make it.
(Exodus 27:1-8)
"And you shall make the altar,"
signifies a representative of the Lord and of the worship of Him;
"of shittim wood,"
signifies righteousness;
"five cubits the length, and five cubits the breadth,"
signifies equally from good and from truth;
"the altar shall be foursquare,"
signifies thus what is righteous;
"and the height thereof shall be three cubits,"
signifies full in respect to degrees;
"and thou shall make its horns,"
signifies power;
"upon the four corners thereof,"
signifies complete power;
"from it shall be its horns,"
signifies that the power shall be from good;
"and you shall overlay it with brass,"
signifies a representative of good;
"and you shall make its pans to take away its ashes,"
signifies what is to be removed after uses;
"and its shovels, and its basins, and its fleshhooks, and its fire-tongs,"
signifies memory- knowledges
that contain and that are of service for every use;
"all the vessels thereof you shall make of brass,"
signifies all things from good;
"and you shall make for it a grating, a network,"
signifies the sensuous, which is the ultimate;
"of brass,"
signifies which also is from good;
"and upon the net shall you make four rings of brass,"
signifies the sphere of good through which there is conjunction;
"upon the four extremities of it,"
signifies everywhere;
"and you shall bestow it under the compass of the altar beneath,"
signifies this in ultimates;
"and the net shall be even unto the middle of the altar,"
signifies the extension of the sensuous;
"and you shall make staves for the altar,"
signifies the power of keeping in a state of good;
"staves of shittim wood,"
signifies the good of righteousness and the consequent power;
"and shall overlay them with brass,"
signifies a representative of good;
"and the staves thereof shall be put into the rings,"
signifies the power of the sphere of Divine good;
"and the staves shall be upon the two sides of the altar,"
signifies the power of good through truth, and of truth from good;
"in carrying it,"
signifies coming-forth and subsistence;
"hollow of boards shall you make it,"
signifies application;
"as you were made to see in the mountain, so shall they make it,"
signifies from the correspondence of Divine things in heaven.
Saturday, November 15, 2008
AC 9709 - perspective
AC 9709
Those who are illumined from self,
and not from the Lord,
see falsity as truth and evil as good.
Those who are illumined from self,
and not from the Lord,
see falsity as truth and evil as good.
Friday, November 14, 2008
AC 9683 - immediate and mediate influx - or the workings of Providence and Order
AC 9683
That there is mediate influx from the Lord through the inmost heaven,
and immediate influx from Himself . . ..
With every good which makes heavenly life, thus eternal life,
with man and with angel, the case is this:
The inmost of good is the Lord Himself,
consequently is the good of love which is immediately from Him;
the good which next succeeds is the good of mutual love;
then the good of charity toward the neighbor;
finally the good of faith.
This is the successive order of goods from the inmost.
From this it can be seen how the case is with immediate and mediate influx.
In general it may be said that insofar as a good succeeding in order,
has in it a more interior good,
so far it is good,
for insofar it is nearer to the Lord Himself,
who, as before said, is the inmost good.
But the successive arrangement and setting in order
of interior goods in exterior,
varies in each and all subjects according to the reception,
and the reception is according to the spiritual and moral life
in the world of everyone,
for the life in the world remains with everyone to eternity.
[2] The influx of the Lord is also immediate with everyone,
for without immediate influx the mediate effects nothing.
Immediate influx is received according to the order
in which the person or angel is,
thus according to the Divine truth
which is from the Divine, because this is order;
and so it is order itself with person
that he should live in the good which is from the Lord,
that is, that he should live from the Lord.
This influx is continual,
and is adjoined to each and all things of the will of a person,
directing them as much as possible into order,
for a person's own will is continually leading him away from order.
It is the same with the voluntary and involuntary things in a person.
His voluntary things continually lead away from order,
but the involuntary ones continually bring back to order.
It is for this reason that the motion of the heart, which is involuntary,
is completely removed from man's will . . ..
That there is mediate influx from the Lord through the inmost heaven,
and immediate influx from Himself . . ..
With every good which makes heavenly life, thus eternal life,
with man and with angel, the case is this:
The inmost of good is the Lord Himself,
consequently is the good of love which is immediately from Him;
the good which next succeeds is the good of mutual love;
then the good of charity toward the neighbor;
finally the good of faith.
This is the successive order of goods from the inmost.
From this it can be seen how the case is with immediate and mediate influx.
In general it may be said that insofar as a good succeeding in order,
has in it a more interior good,
so far it is good,
for insofar it is nearer to the Lord Himself,
who, as before said, is the inmost good.
But the successive arrangement and setting in order
of interior goods in exterior,
varies in each and all subjects according to the reception,
and the reception is according to the spiritual and moral life
in the world of everyone,
for the life in the world remains with everyone to eternity.
[2] The influx of the Lord is also immediate with everyone,
for without immediate influx the mediate effects nothing.
Immediate influx is received according to the order
in which the person or angel is,
thus according to the Divine truth
which is from the Divine, because this is order;
and so it is order itself with person
that he should live in the good which is from the Lord,
that is, that he should live from the Lord.
This influx is continual,
and is adjoined to each and all things of the will of a person,
directing them as much as possible into order,
for a person's own will is continually leading him away from order.
It is the same with the voluntary and involuntary things in a person.
His voluntary things continually lead away from order,
but the involuntary ones continually bring back to order.
It is for this reason that the motion of the heart, which is involuntary,
is completely removed from man's will . . ..
Thursday, November 13, 2008
AC 9681 - Exodus 26:34-37
AC 9681
And you shall bestow the propitiatory [mercy seat]
upon the ark of the Testimony in the holy of holies.
And you shall put the table outside the veil,
and the lampstand over against the table
upon the side of the Habitation toward the south;
and you shall bestow the table at the side of the north.
And you shall make a covering for the door of the Tent,
of blue, and crimson, and scarlet double-dyed, and fine twined linen,
the work of the embroiderer.
And you shall make for the covering five pillars of shittim,
and overlay them with gold;
and their hooks shall be of gold;
and you shall cast for them five bases of brass.
(Exodus 26:34-37)
"And you shall bestow the propitiatory [mercy seat]
upon the ark of the Testimony in the holy of holies,"
signifies the hearing and reception of all things in the inmost heaven
which are of worship from the good of love from the Lord;
"and you shall put the table outside the veil,"
signifies influx through the celestial things that belong to love;
"and the lampstand over against the table
on the side of the Habitation toward the south,"
signifies the illumination of the spiritual kingdom
through the Divine truth that proceeds from the Lord's Divine Human
to those who are in good;
"and you shall bestow the table at the side of the north,"
signifies good in obscurity;
"and you shall make a covering for the door of the Tent,"
signifies the intermediate that unites the second or middle heaven
with the first or ultimate one;
"of blue, and crimson, and scarlet double-dyed, and fine twined linen,"
signifies from the good of charity and of faith;
"the work of the embroiderer,"
signifies things of memory-knowledge;
"and you shall make for the covering five pillars of shittim,"
signifies the support of the uniting intermediate, as far as is sufficient,
through the good of merit which belongs to the Lord's Divine Human;
"and overlay them with gold,"
signifies a representative of good;
"and their hooks shall be of gold,"
signifies the methods of conjunction through good;
"and you shall cast for them five bases of brass,"
signifies power from external good.
And you shall bestow the propitiatory [mercy seat]
upon the ark of the Testimony in the holy of holies.
And you shall put the table outside the veil,
and the lampstand over against the table
upon the side of the Habitation toward the south;
and you shall bestow the table at the side of the north.
And you shall make a covering for the door of the Tent,
of blue, and crimson, and scarlet double-dyed, and fine twined linen,
the work of the embroiderer.
And you shall make for the covering five pillars of shittim,
and overlay them with gold;
and their hooks shall be of gold;
and you shall cast for them five bases of brass.
(Exodus 26:34-37)
"And you shall bestow the propitiatory [mercy seat]
upon the ark of the Testimony in the holy of holies,"
signifies the hearing and reception of all things in the inmost heaven
which are of worship from the good of love from the Lord;
"and you shall put the table outside the veil,"
signifies influx through the celestial things that belong to love;
"and the lampstand over against the table
on the side of the Habitation toward the south,"
signifies the illumination of the spiritual kingdom
through the Divine truth that proceeds from the Lord's Divine Human
to those who are in good;
"and you shall bestow the table at the side of the north,"
signifies good in obscurity;
"and you shall make a covering for the door of the Tent,"
signifies the intermediate that unites the second or middle heaven
with the first or ultimate one;
"of blue, and crimson, and scarlet double-dyed, and fine twined linen,"
signifies from the good of charity and of faith;
"the work of the embroiderer,"
signifies things of memory-knowledge;
"and you shall make for the covering five pillars of shittim,"
signifies the support of the uniting intermediate, as far as is sufficient,
through the good of merit which belongs to the Lord's Divine Human;
"and overlay them with gold,"
signifies a representative of good;
"and their hooks shall be of gold,"
signifies the methods of conjunction through good;
"and you shall cast for them five bases of brass,"
signifies power from external good.
Wednesday, November 12, 2008
AC 9680 - why the Habitation is called "the holy"
AC 9680 [2]
All good is holy,
and all truth is holy insofar as it has good in it.
Good is called "holy" from the Lord,
because the Lord alone is holy,
and because from Him is all good and all truth.
From this it is evident why the Habitation is called "the holy;"
and why the ark in which was the Testimony is called "the holy of holies;"
for the Testimony denotes the Lord Himself as to Divine truth;
and "the ark" denotes the inmost heaven where the Lord is.
All good is holy,
and all truth is holy insofar as it has good in it.
Good is called "holy" from the Lord,
because the Lord alone is holy,
and because from Him is all good and all truth.
From this it is evident why the Habitation is called "the holy;"
and why the ark in which was the Testimony is called "the holy of holies;"
for the Testimony denotes the Lord Himself as to Divine truth;
and "the ark" denotes the inmost heaven where the Lord is.
AC 9669 - "And you shall make a veil...." (Exodus 26:31-33)
AC 9669
And you shalt make a veil
of blue, and crimson, and scarlet double-dyed, and fine twined linen;
with the work of a thinker shall he make it,
with cherubs.
And you shalt bestow it upon four pillars of shittim
overlaid with gold,
and their hooks of gold,
upon four bases of silver.
And you shalt bestow the veil under the hooks,
and shalt bring in thither from within the veil the ark of the Testimony;
and the veil shall divide for you between the holy and the holy of holies.
(Exodus 26:31-33)
"And you shalt make a veil,"
signifies the intermediate which unites this heaven and the inmost heaven,
thus spiritual good with celestial good;
"of blue, and crimson, and scarlet double-dyed, and fine twined linen,"
signifies the goods of love and of faith conjoined;
"with the work of a thinker (a skilled craftsman) shall he make it,"
signifies the understanding;
"with cherubs,"
signifies a guard lest they should be commingled;
"and you shalt bestow it upon four pillars of shittim,"
signifies the good of merit,
which belongs to the Lord alone,
conjoining and supporting;
"overlaid with gold,"
signifies the representative there;
"and their hooks of gold,"
signifies the methods of conjunction by means of good;
"upon four bases of silver,"
signifies the power of conjunction by means of truth;
"and you shalt bestow the veil under the hooks,"
signifies the capability of conjunction and the consequent actuality;
"and shalt bring in thither from within the veil
the ark of the Testimony,"
signifies the coming-forth of the inmost heaven within this uniting medium;
"and the veil shall divide for you
between the holy and the holy of holies,"
signifies between spiritual good
which is the good of charity toward the neighbor
and the good of faith in the Lord, and celestial good
which is the good of love to the Lord and the good of mutual love.
Tuesday, November 11, 2008
AC 9668 - the setting up of the Habitation
AC 9668
. . . as regards its length the Habitation was placed from east to west,
and that the entrance was toward the east, and the ark toward the west;
consequently the sides were toward the south and the north.
The eastern quarter of the Habitation
represented the state of good in its rising;
the western quarter the state of good in its going down;
the southern quarter the state of truth in its light;
and the northern quarter the state of truth in its shade.
[2] The entrance was toward the eastern quarter
for the reason that the Lord enters into heaven through the good of love. . .
. . . as regards its length the Habitation was placed from east to west,
and that the entrance was toward the east, and the ark toward the west;
consequently the sides were toward the south and the north.
The eastern quarter of the Habitation
represented the state of good in its rising;
the western quarter the state of good in its going down;
the southern quarter the state of truth in its light;
and the northern quarter the state of truth in its shade.
[2] The entrance was toward the eastern quarter
for the reason that the Lord enters into heaven through the good of love. . .
Monday, November 10, 2008
AC 9634 - the planks for the Habitation
AC 9634
And you shall make the planks for the Habitation.
(Exodus 26:15)
That "the planks" denote the good which supports,
is because there were of wood,
and supported the curtains of both the Habitation and the Tent,
and also the two coverings over them.
... These planks correspond to the muscular or fleshy part in a person,
by which supports the the encompassing membranes and skins. . ..
Sunday, November 09, 2008
AC 9614 - the curtains - continued (Exodux 26:7-14)
AC 9614
And thou shalt make curtains of goats' [hair] for a Tent over the Habitation,
eleven curtains shalt thou make them.
The length of one curtain shall be thirty cubits,
and the breadth four cubits, for one curtain;
one measure for the eleven curtains.
And thou shalt join together five curtains by themselves,
and six curtains by themselves,
and shalt double the sixth curtain over against the faces of the Tent.
And thou shalt make fifty loops
upon the edge of the one uttermost curtain in the joining,
and fifty loops upon the edge of the curtain of the second joining.
And thou shalt make fifty hooks of brass,
and thou shalt bring the hooks into the loops,
and shalt join together the Tent, that it may be one.
And that which superabounds over and above in the curtains of the Tent,
the half of the curtain that is over and above
thou shalt make to superabound over the hinder parts of the Habitation.
And the cubit on the one side, and the cubit on the other side,
in that which is over and above in the length of the curtains of the Tent,
shall superabound over the sides of the Habitation on this side and on that,
to cover it.
And thou shalt make for the Tent a covering of skins of red rams,
and a covering of badgers' skins above.
(Exodus 26:2-6)
"And thou shalt make curtains of goats' [hair]
for a tent over the Habitation"
signifies the external of heaven,
which is from the truths that are from external celestial good;
"eleven curtains shalt thou make them"
signifies all the truths from which it is;
"the length of one curtain shall be thirty cubits"
signifies the fullness of truth from good;
"and the breadth four cubits"
signifies the marriage of truth with good;
"for one curtain"
signifies thus in each of the truths;
"one measure for the eleven curtains"
signifies a like state of the matter;
"and thou shalt join together five curtains by themselves,
and six curtains by themselves"
signifies the constant communication of truth with good,
and of good with truth;
"and shalt double the sixth curtain over against the faces of the Tent"
signifies the communication of all who are of that heaven
with the extremes there, and influx thence into the ultimate heaven;
"and thou shalt make fifty loops upon the edge
of the one uttermost curtain in the joining"
signifies the complete conjunction of one sphere with the other;
"and fifty loops upon the edge of the curtain of the second joining"
signifies in like manner reciprocally;
"and thou shalt make fifty hooks of brass"
signifies a full capability of conjunction by external good;
"and thou shalt bring the hooks into the loops"
signifies the method of the conjunction;
"and shalt join together the Tent, that it may be one"
signifies the external of heaven thus altogether one;
"and that which superabounds over and above in the curtains of the Tent"
signifies that which proceeds;
"the half of the curtain that is over and above,
thou shalt make to superabound over the hinder parts of the Habitation"
signifies to the ultimate of this heaven;
"and the cubit on the one side, and the cubit on the other side,
in that which is over and above in the length of the curtains of the Tent,
shall superabound over the sides of the habitation,
on this side and that, to cover it"
signifies the method by which this ultimate proceeds from good,
in order that heaven may be rendered safe;
"and thou shalt make a covering for the Tent"
signifies the circumference of this heaven;
"of skins of red rams"
signifies external truths from good;
"and a covering of badgers' skins above"
signifies outside of these from external good.
And thou shalt make curtains of goats' [hair] for a Tent over the Habitation,
eleven curtains shalt thou make them.
The length of one curtain shall be thirty cubits,
and the breadth four cubits, for one curtain;
one measure for the eleven curtains.
And thou shalt join together five curtains by themselves,
and six curtains by themselves,
and shalt double the sixth curtain over against the faces of the Tent.
And thou shalt make fifty loops
upon the edge of the one uttermost curtain in the joining,
and fifty loops upon the edge of the curtain of the second joining.
And thou shalt make fifty hooks of brass,
and thou shalt bring the hooks into the loops,
and shalt join together the Tent, that it may be one.
And that which superabounds over and above in the curtains of the Tent,
the half of the curtain that is over and above
thou shalt make to superabound over the hinder parts of the Habitation.
And the cubit on the one side, and the cubit on the other side,
in that which is over and above in the length of the curtains of the Tent,
shall superabound over the sides of the Habitation on this side and on that,
to cover it.
And thou shalt make for the Tent a covering of skins of red rams,
and a covering of badgers' skins above.
(Exodus 26:2-6)
"And thou shalt make curtains of goats' [hair]
for a tent over the Habitation"
signifies the external of heaven,
which is from the truths that are from external celestial good;
"eleven curtains shalt thou make them"
signifies all the truths from which it is;
"the length of one curtain shall be thirty cubits"
signifies the fullness of truth from good;
"and the breadth four cubits"
signifies the marriage of truth with good;
"for one curtain"
signifies thus in each of the truths;
"one measure for the eleven curtains"
signifies a like state of the matter;
"and thou shalt join together five curtains by themselves,
and six curtains by themselves"
signifies the constant communication of truth with good,
and of good with truth;
"and shalt double the sixth curtain over against the faces of the Tent"
signifies the communication of all who are of that heaven
with the extremes there, and influx thence into the ultimate heaven;
"and thou shalt make fifty loops upon the edge
of the one uttermost curtain in the joining"
signifies the complete conjunction of one sphere with the other;
"and fifty loops upon the edge of the curtain of the second joining"
signifies in like manner reciprocally;
"and thou shalt make fifty hooks of brass"
signifies a full capability of conjunction by external good;
"and thou shalt bring the hooks into the loops"
signifies the method of the conjunction;
"and shalt join together the Tent, that it may be one"
signifies the external of heaven thus altogether one;
"and that which superabounds over and above in the curtains of the Tent"
signifies that which proceeds;
"the half of the curtain that is over and above,
thou shalt make to superabound over the hinder parts of the Habitation"
signifies to the ultimate of this heaven;
"and the cubit on the one side, and the cubit on the other side,
in that which is over and above in the length of the curtains of the Tent,
shall superabound over the sides of the habitation,
on this side and that, to cover it"
signifies the method by which this ultimate proceeds from good,
in order that heaven may be rendered safe;
"and thou shalt make a covering for the Tent"
signifies the circumference of this heaven;
"of skins of red rams"
signifies external truths from good;
"and a covering of badgers' skins above"
signifies outside of these from external good.
Saturday, November 08, 2008
AC 9613 - and the conjunction of the angelic societies into one heaven
AC 9613 [3]
The conjunction of the angelic societies into one heaven
has reference to these laws:
1. Everyone in the form of the heavens comes forth in accordance
with the heavenly harmony of many associated together.
2. Love is spiritual conjunction, whence comes heavenly harmony.
3. There must be a universal bond,
in order that all the individuals may be held together in conjunction.
4. The universal bond must flow into the individual bonds,
and must make them.
5. The universal bond is the Lord,
thus love from Him, and consequently love to Him.
6. The individual bonds are derived from this,
and are those of mutual love, or of charity toward the neighbor.
These are the laws by virtue of which heaven,
consisting of innumerable angelic societies,
is nevertheless as one man.
The conjunction of the angelic societies into one heaven
has reference to these laws:
1. Everyone in the form of the heavens comes forth in accordance
with the heavenly harmony of many associated together.
2. Love is spiritual conjunction, whence comes heavenly harmony.
3. There must be a universal bond,
in order that all the individuals may be held together in conjunction.
4. The universal bond must flow into the individual bonds,
and must make them.
5. The universal bond is the Lord,
thus love from Him, and consequently love to Him.
6. The individual bonds are derived from this,
and are those of mutual love, or of charity toward the neighbor.
These are the laws by virtue of which heaven,
consisting of innumerable angelic societies,
is nevertheless as one man.
AC 9599 - the curtains, conjunction (Exodux 26:2-6)
AC 9599
The length of one curtain shall be eight and twenty cubits,
and the breadth four cubits, for one curtain;
one measure for all the curtains.
Five curtains shall be joined together one to the other;
and five curtains shall be joined together one to the other.
And thou shalt make loops of blue
upon the edge of the one curtain at the extremity in the joining,
and so shalt thou do in the edge of the uttermost curtain
in the second joining together.
Fifty loops shalt thou make in the one curtain,
and fifty loops shalt thou make in the extremity of the curtain
that is in the second joining together;
the loops shall be taken up one to the other.
And thou shalt make fifty hooks of gold,
and shalt join together the curtains one to another in the hooks,
and it shall be one Habitation.
(Exodus 26: 2-6)
"The length of one curtain shall be eight and twenty cubits,"
signifies the holiness of truth from good;
"and the breadth four cubits,"
signifies the marriage of truth with good;
"for one curtain,"
signifies thus for each of the truths;
"one measure for all the curtains,"
signifies a like state of the matter;
"five curtains shall be joined together one to the other,
and five curtains shall be joined together one to the other,"
signifies the constant communication of truth with good,
and of good with truth;
"and thou shalt make loops of blue,"
signifies conjunction through the celestial love of truth;
"upon the edge of the one curtain at the extremity in the joining,"
signifies of one sphere with the other;
"and so shalt thou do in the edge of the uttermost curtain
in the second joining together,"
signifies thus reciprocally;
"fifty loops shalt thou make in the one curtain,"
signifies complete conjunction in the ultimates of the spheres;
"and fifty loops shalt thou make in the extremity of the curtain
that is in the second joining together,"
signifies in like manner reciprocally;
"the loops shall be taken up one to the other,"
signifies conjunction in every way on both sides;
"and thou shalt make fifty hooks of gold,"
signifies a full capability of conjunction from good;
"and shalt join together the curtains one to the other in the hooks,"
signifies the method of conjunction everywhere;
"and it shall be one Habitation,"
signifies the whole heaven thus altogether one.
I apologize (a bit) for the long posts. There is much to love in reading the Lord's Word, and I have found that reading about the Tabernacle brings me a special pleasure - and amazement & wonder at the detail on all levels.
Friday, November 07, 2008
AC 9594 - three heavens, three degrees of a person's life
AC 9594
It is known that there are three heavens:
the inmost, the middle, and the ultimate;
or the third, the second, and the first.
All these heavens were represented by the tabernacle:
by the ark, where the Testimony was,
the inmost or third heaven;
by the Habitation,
where were the table for the breads of faces and the lampstand,
the middle or second heaven;
and by the court,
the ultimate or first heaven.
That there are three heavens is
because there are three degrees of life in a person . . ..
The inmost degree of the person's life is for the inmost heaven;
the middle degree of his life is for the middle heaven;
and the ultimate degree is for the ultimate heaven.
A person being such, or so formed,
and heaven being from the human race,
there are therefore three heavens.
[2] These three degrees of life in man are opened successively;
the first degree
by a life in accordance with what is equitable and just;
the second degree
by a life in accordance with the truths of faith from the Word,
and in accordance with the consequent goods of charity toward the neighbor;
and the third degree
by a life in accordance with the good of mutual love
and the good of love to the Lord.
These are the means whereby are successively opened
these three degrees of life in a person,
thus the three heavens in him.
But be it known that in proportion as a person recedes from the good of life,
and accedes to the evil of life, these degrees are closed,
that is, the heavens are closed in him;
for just as the good of life opens them,
so the evil of life closes them.
It is known that there are three heavens:
the inmost, the middle, and the ultimate;
or the third, the second, and the first.
All these heavens were represented by the tabernacle:
by the ark, where the Testimony was,
the inmost or third heaven;
by the Habitation,
where were the table for the breads of faces and the lampstand,
the middle or second heaven;
and by the court,
the ultimate or first heaven.
That there are three heavens is
because there are three degrees of life in a person . . ..
The inmost degree of the person's life is for the inmost heaven;
the middle degree of his life is for the middle heaven;
and the ultimate degree is for the ultimate heaven.
A person being such, or so formed,
and heaven being from the human race,
there are therefore three heavens.
[2] These three degrees of life in man are opened successively;
the first degree
by a life in accordance with what is equitable and just;
the second degree
by a life in accordance with the truths of faith from the Word,
and in accordance with the consequent goods of charity toward the neighbor;
and the third degree
by a life in accordance with the good of mutual love
and the good of love to the Lord.
These are the means whereby are successively opened
these three degrees of life in a person,
thus the three heavens in him.
But be it known that in proportion as a person recedes from the good of life,
and accedes to the evil of life, these degrees are closed,
that is, the heavens are closed in him;
for just as the good of life opens them,
so the evil of life closes them.
AC 9593 - "And thou shalt make the Habitation" (Exodus 26:1)
AC 9593
And thou shalt make the Habitation ten curtains of fine twined linen,
and blue, and crimson, and scarlet double-dyed, with cherubs;
the work of a thinker shalt thou make them.
(Exodus 26:1)
"And thou shalt make the Habitation,"
signifies the second or middle heaven;
"ten curtains,"
signifies all the truths from which it is;
"of fine twined linen, and blue, and crimson, and scarlet double-dyed,"
signifies the spiritual and celestial things from which are these truths;
"with cherubs,"
signifies the guard of the Lord lest it be approached and injured by the hells;
"the work of a thinker* shalt thou make them,"
signifies the understanding.
Thursday, November 06, 2008
AC 9587 - the Lord leads so gently and so silently
AC 9587
The Lord keeps a person in the Freedom of thinking;
and insofar as outward bonds -
which are the fear of the law and for life,
and the fear of the loss of reputation, of honor, and of gain -
do not hinder,
He keeps him in the Freedom of doing;
but, through Freedom,
He bends him away from evil;
and, through Freedom,
He bends him to good;
leading him so gently and silently
that the person knows no otherwise
than that everything proceeds from himself.
Thus the Lord, in Freedom,
inseminates and inroots good in the very life of the person,
which good remains to eternity.
The Lord keeps a person in the Freedom of thinking;
and insofar as outward bonds -
which are the fear of the law and for life,
and the fear of the loss of reputation, of honor, and of gain -
do not hinder,
He keeps him in the Freedom of doing;
but, through Freedom,
He bends him away from evil;
and, through Freedom,
He bends him to good;
leading him so gently and silently
that the person knows no otherwise
than that everything proceeds from himself.
Thus the Lord, in Freedom,
inseminates and inroots good in the very life of the person,
which good remains to eternity.
Wednesday, November 05, 2008
AC 9572 - "And the tongs thereof, and the basins thereof." (Exodus 25:38)
AC 9572
And the tongs thereof, and the basins thereof.
(Exodus 25:38)
That this signifies the purifiers and evacuators in the natural,
is evident from the signification of "tongs and basins,"
as being things for cleansing, thus for purifying and emptying.
That these are in the natural,
is because the natural is the emunctory,*
thus the place of purifying and evacuating;
for all things that belong to the internal or spiritual man
descend into the natural,
and are purified; for there things filthy and superfluous are discharged,
and things suitable for uses are disposed into order.
That this is done in the natural,
can be seen from the fact that while the internal or spiritual man is in the body,
it thinks in the natural,
and sets forth or utters its thoughts in the corporeal;
and that it also wills in the natural, and does what it wills in the corporeal;
and therefore the evacuators and cleansers are there.
* emunctory - * place of waste removal
And the tongs thereof, and the basins thereof.
(Exodus 25:38)
That this signifies the purifiers and evacuators in the natural,
is evident from the signification of "tongs and basins,"
as being things for cleansing, thus for purifying and emptying.
That these are in the natural,
is because the natural is the emunctory,*
thus the place of purifying and evacuating;
for all things that belong to the internal or spiritual man
descend into the natural,
and are purified; for there things filthy and superfluous are discharged,
and things suitable for uses are disposed into order.
That this is done in the natural,
can be seen from the fact that while the internal or spiritual man is in the body,
it thinks in the natural,
and sets forth or utters its thoughts in the corporeal;
and that it also wills in the natural, and does what it wills in the corporeal;
and therefore the evacuators and cleansers are there.
* emunctory - * place of waste removal
AC 9571 - "And it shall give light over against the faces of it." (Exodus 25:37)
AC 9571
And it shall give light over against the faces of it.
(Exodus 25:37)
. . ."giving light," as being the Divine truth
that proceeds from the Lord's Divine good. . . .
The illumination from this is the illumination of the mind,
from which come intelligence and wisdom in the truths and goods of faith.
The mind is illuminated by means of the Word,
because the Word is Divine truth from the Lord.
And from the signification of "the faces,"
when said of the Lord,
as being all that which is from the Divine good of His Divine love.
And it shall give light over against the faces of it.
(Exodus 25:37)
. . ."giving light," as being the Divine truth
that proceeds from the Lord's Divine good. . . .
The illumination from this is the illumination of the mind,
from which come intelligence and wisdom in the truths and goods of faith.
The mind is illuminated by means of the Word,
because the Word is Divine truth from the Lord.
And from the signification of "the faces,"
when said of the Lord,
as being all that which is from the Divine good of His Divine love.
Tuesday, November 04, 2008
AC 9553 - flowers and fruit
AC 9553
And its flowers.
That this signifies the memory- knowledges of truth,
is evident from the signification of "flowers,"
as being the memory-knowledges of truth.
"Flowers" have this signification,
because flowers are growths which precede,
and in their manner produce, the fruits and seeds;
for, as is known, trees and plants blossom before they bear fruit.
The case is the same with man in respect to intelligence and wisdom.
The memory-knowledges of truth precede,
and in their manner produce with man, the things of wisdom;
for they serve as objects to his rational,
and thus as means for growing wise.
It is for this reason that the memory-knowledges of truth are as flowers;
and the good of life, which is the good of wisdom, is as fruit.
And its flowers.
That this signifies the memory- knowledges of truth,
is evident from the signification of "flowers,"
as being the memory-knowledges of truth.
"Flowers" have this signification,
because flowers are growths which precede,
and in their manner produce, the fruits and seeds;
for, as is known, trees and plants blossom before they bear fruit.
The case is the same with man in respect to intelligence and wisdom.
The memory-knowledges of truth precede,
and in their manner produce with man, the things of wisdom;
for they serve as objects to his rational,
and thus as means for growing wise.
It is for this reason that the memory-knowledges of truth are as flowers;
and the good of life, which is the good of wisdom, is as fruit.
Monday, November 03, 2008
AC 9548 - And you shall make a lampstand. (Exodus 25:31)
AC 9548
And you shall make a lampstand.
That this signifies the spiritual heaven,
is evident from the signification of the "lampstand,"
as being the Divine spiritual in heaven and in the church from the Lord.
That by the "lampstand" is signified the Divine spiritual
is because by "the table on which were the breads of faces"
is signified the Divine celestial, as was shown in what goes before.
The Divine celestial is the good of love,
and the Divine spiritual is the truth of faith thence derived;
both proceeding from the Lord.
That the "lampstand" denotes the Divine spiritual is from its illumination,
for the Divine truth which proceeds from the Divine good of the Lord
is what gives light in heaven,
nor have the angels light from any other source.
Hence it is that in the Word the Lord is called "the Light,"
and by "light" is signified faith,
also the intelligence of truth and the wisdom of good,
which are from the Lord alone.
Sunday, November 02, 2008
AC 9535
And thou shalt make a border of gold to the closure thereof round about.
That this signifies the bounding of the sphere of Divine good,
is evident from the signification of "a border of gold,"
as being the fixing of the bounds by the Divine good;
and from the signification of "the closure thereof,"
as being conjunction with truth from the Divine.
AC 9536
And thou shalt make for it four rings of gold.
That this signifies the ultimate receptacle of the heavenly marriage,
which is that of Divine good with Divine truth,
is evident from the signification of the "four rings of gold,"
as being Divine truth conjoined with Divine good everywhere round about,
thus the ultimate receptacle of the heavenly marriage,
which is that of Divine good with Divine truth.
Saturday, November 01, 2008
AC 9506 & 9507 - the mercy seat & the cherubs
AC 9506
And thou shalt make a propitiatory [mercy seat] of pure gold.
That this signifies the hearing and reception
of all things that belong to worship from the good of love
is evident from the signification of "a propitiatory [mercy seat]"
as being a cleansing from evils, or the forgiveness of sins,
consequently the hearing and reception of all things that belong to worship;
and from the signification of "gold" as being the good of love.
AC 9509
And thou shalt make two cherubs.
That this signifies no admission and approach to the Lord
except through the good of love,
is evident from the signification of "cherubs,"
as being guard and providence l
est the Lord should be approached except through the good of love.
As this was signified by the "cherubs,"
they were placed over the propitiatory [mercy seat] that was upon the ark,
and therefore they were made of solid gold;
for by the "ark" is signified heaven where the Lord is,
and by "gold," the good of love (n. 9490).
[4] It is believed that the Lord can be approached through the truths of faith;
but He cannot be approached through these truths
when they are separated from the good of love;
nor indeed can heaven . . ..
.
[5] As guard and providence lest the Lord be approached, and also heaven,
except through the good of love,
is signified by "the cherubs,"
therefore in the Word Jehovah is said "to sit on the cherubs,"
and also "to ride" and "to dwell upon the cherubs,"
as in the following passages:
Give ear, O Shepherd of Israel,
Thou that sittest upon the cherubs, shine forth
(Psalms 80:1).
Jehovah shall reign; the peoples shall shake.
He sitteth on the cherubs
(Psalms 99:1).
Jehovah rode upon a cherub, and did fly
(Psalms 18:10).
Jehovah Zebaoth, that dwellest on the cherubs
(Isaiah 37:16).
And for this reason there were cherubs on the curtains of the Habitation,
and on the veil (Exod. 26:1, 31; 36:35);
and also upon the walls of the temple round about,
and upon the doors thereof (1 Kings 6:23-29, 31-35);
and in like manner in the new temple described in Ezekiel (41:18-20).
That there were cherubs upon the curtains of the Habitation,
upon the veil, upon the walls of the temple, and upon the doors of it,
signified the guard of the Lord lest the holy Divine should be approached
except through the good of love. . ..
And thou shalt make a propitiatory [mercy seat] of pure gold.
That this signifies the hearing and reception
of all things that belong to worship from the good of love
is evident from the signification of "a propitiatory [mercy seat]"
as being a cleansing from evils, or the forgiveness of sins,
consequently the hearing and reception of all things that belong to worship;
and from the signification of "gold" as being the good of love.
AC 9509
And thou shalt make two cherubs.
That this signifies no admission and approach to the Lord
except through the good of love,
is evident from the signification of "cherubs,"
as being guard and providence l
est the Lord should be approached except through the good of love.
As this was signified by the "cherubs,"
they were placed over the propitiatory [mercy seat] that was upon the ark,
and therefore they were made of solid gold;
for by the "ark" is signified heaven where the Lord is,
and by "gold," the good of love (n. 9490).
[4] It is believed that the Lord can be approached through the truths of faith;
but He cannot be approached through these truths
when they are separated from the good of love;
nor indeed can heaven . . ..
.
[5] As guard and providence lest the Lord be approached, and also heaven,
except through the good of love,
is signified by "the cherubs,"
therefore in the Word Jehovah is said "to sit on the cherubs,"
and also "to ride" and "to dwell upon the cherubs,"
as in the following passages:
Give ear, O Shepherd of Israel,
Thou that sittest upon the cherubs, shine forth
(Psalms 80:1).
Jehovah shall reign; the peoples shall shake.
He sitteth on the cherubs
(Psalms 99:1).
Jehovah rode upon a cherub, and did fly
(Psalms 18:10).
Jehovah Zebaoth, that dwellest on the cherubs
(Isaiah 37:16).
And for this reason there were cherubs on the curtains of the Habitation,
and on the veil (Exod. 26:1, 31; 36:35);
and also upon the walls of the temple round about,
and upon the doors thereof (1 Kings 6:23-29, 31-35);
and in like manner in the new temple described in Ezekiel (41:18-20).
That there were cherubs upon the curtains of the Habitation,
upon the veil, upon the walls of the temple, and upon the doors of it,
signified the guard of the Lord lest the holy Divine should be approached
except through the good of love. . ..
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