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Arcana Coelestia, by Emanuel Swedenborg, [1749-56], tr. by John F. Potts [1905-10], at sacred-texts.com

Arcana Coelestia

Two bases under one plank. This signifies through conjunction with good (as also above, n. 9645).

And two bases under one plank. This signifies everywhere, because in each and all things (n. 9647); for that which is in each and all things is everywhere.

And for the two legs of the Habitation toward the sea. That this signifies conjunction with heaven where good is in obscurity, is evident from the signification of "two," as being conjunction (see n. 9645); from the signification of "the legs," as being the bounds where good verges to obscurity (n. 7859); from the signification of "the Habitation," as being heaven (n. 9594); and from the signification of "the west" or "the sea," as being a state of good in obscurity (see n. 3708, 8615). That this state is signified by "the west," is because by "the sun" is signified the Lord as to the good of love (n. 3636, 3643, 4060, 4321, 7078, 7083, 7171, 8644, 8812). Hence by "the rising of the sun" is signified the good of love from the Lord in clear perception, and by its "setting," good from Him in obscure perception. And because man and angel have clear perception when raised toward interior things, that is, into the light of heaven, and obscure perception when in exterior things (n. 9648), thus when in the light of the world, therefore the west is also called "the sea;" for "the sea" signifies memory-knowledge in general (n. 28, 2850), and memory-knowledge is in the external or natural man, where good is in obscurity. All memory-knowledge, being of the natural man, is in the light of the world.

Thou shalt make six planks. That this signifies where good from the Lord's Divine Human is wholly, is evident from the signification of "six," as being all things in the complex (see n. 7973), thus wholly; and from the signification of "the planks of the Habitation," as being good from the Lord's Divine Human which supports heaven (n. 9644).

And two planks shalt thou make for the corners of the Habitation in the two legs. That this signifies the quality of the conjunction there with good, is evident from what follows, where it is said that the planks there "shall be twinned from beneath," and at the same time "twinned at the head of it unto one corner," which denotes the quality of the conjunction there with good; for by "two" is signified conjunction (see n. 9645); by "planks," the good which supports (n. 9634); and by "the corners of the Habitation in the two legs," the bounds where this good is (n. 9653).

And they shall be twinned from beneath, and they shall be twinned together at the head of it. That this signifies conjunction from the exterior and from the interior, is evident from the signification of "being twinned," as being to be acted upon conjointly; from the signification of "from beneath," as being from the exterior (for that which is outside is expressed in the Word by "beneath," and that which is within by "above," see n. 3084, 4599, 5146, 8325, whence things deep down denote exterior things, and high things denote interior things, n. 2148, 4210, 4599); and from the signification of "the head," when it is said "from beneath unto the head," as being from the interior. That this is signified by "the head" is because the head is above the body, and as just said, by higher things are signified interior things. And besides, the interior things of man are in his head; for in the head are the beginnings of the senses and of motions, and the beginnings are the inmost things, because from them the rest are derived, the beginnings being like the veins yielding springs, from which are brooks. [2] It is for this reason also that interior things are expressed in the Word by "the head;" as in these passages: Jehovah will cut off from Israel head and tail, branch and rush, in one day (Isa. 9:14). Neither shall there be for Egypt any work, which head and tail, branch and rush, may do (Isa. 19:15). In these passages the subject treated of is the church, the interiors of which are "the head," and the exteriors "the tail." [3] Again: On all heads is baldness, every beard is shaved (Isa. 15:2); "baldness on the heads" denotes no good and truth in the interiors; "the beard shaved," no good and truth in the exteriors. In Jeremiah: Thou shalt be ashamed of Egypt, as thou wast ashamed of Asshur. And thy hands shall be upon thy head; in that Jehovah hath abhorred thy defenses (Jer. 2:36, 37); thus is described shame on account of the goods and truths of the church which have been destroyed through memory-knowledges and the reasonings from them. "Egypt" denotes memory-knowledge; "Asshur," reasoning therefrom; "the hands upon the head" denotes to cover the interiors for shame. In like manner in another passage: They were ashamed, and disgraced, and covered their head (Jer. 14:3; see also 2 Sam. 13:19).

Unto one ring. That this signifies thus endurance, is evident from the signification of a "ring," as being conjunction (see n. 9493, 9495), here endurance through conjunction, because it is said that "the planks shall be twinned unto one ring."

Thus shall it be for them both, they shall be at the two corners. That this signifies a like conjunction everywhere, is evident from the signification of "both," or "two," as being conjunction (see above, n. 9655). As this is on both sides, it signifies a like conjunction everywhere, for the planks twinned at the two corners looked to every quarter. So they constructed the two legs at the two corners; and looking to every quarter denotes everywhere. And as it was the same on both sides, there is signified the like conjunction everywhere.

And there shall be eight planks, and their bases of silver. That this signifies support in every way by good, and through the truth which is from good, is evident from the signification of "eight," as being in every way, of which in what follows; from the signification of "planks," as being the good which supports (see n. 9634); and from the signification of "bases of silver," as being support through the truth which is from good (n. 9643). [2] That "eight" denotes in every way is because by this number is signified the same as by "two," and by "four," for it arises from these multiplied together, and by "two" and "four" is signified conjunction to the full (n. 5194, 8423, 8877), and from this also what is full (see n. 9103), and consequently in every way; for that which is in fullness is also in every way. By "eight" is also signified what is full and in every way, from the fact that by a "week" is signified an entire period from beginning to end (n. 2044, 3845); consequently by "the eighth day" is signified a full state, from which there is afterward made a new beginning. From this it was that male children were circumcised when eight days old (Gen. 17:12; 21:4); for by "circumcision" was signified purification from filthy loves by means of the truth of faith (n. 2039, 2046, 2799, 3412, 3413, 4462); the foreskin corresponded to the defilement of good by these loves (n. 4462, 7045, 7225); and "the sword of stone," with which the circumcision was performed, signified the truth of faith by means of which purification is effected (n. 2039e, 2046e, 2799, 7044). [3] What is full and in every way is also signified by "eight" after "seven," in Micah: When Asshur shall come into our land, and shall tread our palaces, then shall we set over him seven shepherds and eight princes of men. And they shall feed on the land of Asshur with the sword; and He shall deliver us from Asshur (Micah 5:5, 6); "Asshur" denotes reasoning about the goods and truths of the church from man's own intelligence; total or complete deliverance from the falsity thence, is signified by the "eight princes of men who shall destroy;" the "princes of men" denote the primary truths of good. [4] That "eight" denotes what is full, and in every way, is also plain from experience concerning the admission and reception of societies into heaven (as may be seen above, n. 2130). The societies that were first received appeared up to twelve in number, and afterward eight; for those who are admitted and received into heaven are those who have been purified from earthly things, and therefore from the loves of them, and who have afterward been instructed; by the number "eight" was then signified what is full. [5] The like is signified by "eight" in other parts of the Word, as by the porch of the gate from the house being "eight ells," and by there being "eight steps" to the house, in Ezekiel 40:9, 31, 41. A new house is there treated of, by which is signified a New Church of the Lord; the truths which lead to good, and from good to truths, are signified by the porch and by the steps. [6] He who knows not that in the Word numbers infold realities, is bound to get the idea that where the tabernacle, the temple of Solomon, and afterward a new house, and a new temple, and a new earth, are described in Ezekiel, the measurements and numbers have no real meaning, and therefore no holiness, although in the Word not a syllable is void of meaning. Let him who has intelligence consider the measurements and numbers in Ezekiel, from chapter 40 to chapter 48, and the measurements and numbers given by John in the Revelation, chapter 21, where also it is said that "the angel measured the wall of the New Jerusalem a hundred forty and four cubits," and that "this measure is that of a man, that is, of an angel" (verse 17); also in another passage: "He that hath intelligence, let him compute the number of the beast; for it is the number of a man, and his number is six hundred and sixty-six" (Rev. 13:18); besides those given in many other passages. (That all the numbers mentioned in the Word signify real things, see n. 482, 487, 575, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 4495, 4670, 5265, 5291, 5335, 5708, 6175, 7973; and in the places where it has been shown what is signified by some numbers in particular.)

Sixteen bases. That this signifies complete support, is evident from the signification of "sixteen," as being wholly, for "sixteen" has a similar signification to "eight," because multiplied numbers signify the like as do their factors (see n. 5291, 5335, 5708, 7973); that "eight" denotes what is full, and in every way, was shown just above (n. 9659); thus it also denotes wholly. And from the signification of "bases," as being support (n. 9643).

Two bases under one plank, and two bases under one plank. That this signifies through the conjunction of truth with good everywhere, is evident from the signification of "two," as being conjunction (see n. 1686, 3519, 5194, 8423); from the signification of "bases," as being the truth which supports (see n. 9645); and from the signification of a "plank," as being the good which supports (n. 9634). That it is so in each and all things, consequently everywhere, is involved in the repetition, as several times above.

And thou shalt make bars of shittim wood. That this signifies the power of truth from good, is evident from the signification of "bars," as being the power which truth has from good (see n. 9496); and from the signification of "shittim wood," as being the good of merit which belongs to the Lord alone (n. 9472, 9486). That this good is the only good which reigns in heaven, see n. 9486; consequently it is that from which truths have power.

Five for the planks of the one side of the Habitation. That this signifies whereby it looks toward the interiors of heaven where truth is in light, is evident from the signification of "five," as being all things of that part (n. 9604); from the signification of "planks," as being the goods which support (n. 9634); and from the signification of "the side of the Habitation," as being the quarter of heaven which is looked to; for the "Habitation" denotes heaven (n. 9594); and "the side" denotes the quarter which is looked to. That it signifies toward the interiors where truth is in light, thus toward the south, is because the same things are said three times, and the third or last time, it is said "at the two legs toward the sea;" and three sides are mentioned, the first to the south (verse 18), the second to the north (verse 20), and the third to the sea (verse 22). (That "to the south" denotes to the interiors where truth is in light, see n. 9642; and that "to the north" denotes toward the exteriors where truth is in obscurity, see n. 9648; and that "to the sea" denotes where good is in obscurity, n. 9653.)

And five bars for the planks of the other side of the Habitation. That this signifies the power of truth from good whereby it looks toward the exteriors where truth is in obscurity, is evident from what has been unfolded just above (n. 9662, 9663).

And five bars for the planks of the side of the Habitation at the two legs toward the sea. That this signifies the power of truth from good whereby it looks to this heaven, where there is conjunction with good which is in obscurity, is evident from what has been unfolded just above (n. 9653, 9662, 9663).

And the middle bar in the middle of the planks shall pass through from extremity to extremity. That this signifies the primary power from which the powers are everywhere continued, is evident from the signification of a "bar," or "stave," as being power (see n. 9496); from the signification of "the middle," as being what is inmost and primary (n. 1074, 2940, 2973, 5897, 6084, 6103); from the signification of "passing through from extremity to extremity," when it is said of a bar, by which is signified power, as being the powers which are thence derived and everywhere continued. [2] How the case is with these things cannot be known unless it is known how it is with interior and exterior things in the spiritual world. Those things which are best and purest, thus which are more perfect than the rest, are in the inmost; those which proceed thence toward the exteriors are less perfect according to the degree of removal from the inmost things; and finally those things which are in the extremes are the least perfect of all (n. 9648). Those things are said to be less perfect which can be more easily wrested from their form and beauty, thus from their order. It is the same with fruits, which contain in their inmost part seeds, on the outside of which is the pulp. The seeds are in a more perfect state than the pulp which is outside; as can be seen from the fact that when the pulp decays, the seeds nevertheless remain entire. The case is the same with the seeds; inmostly in them is the prolific germ, and this is in a more perfect state than those parts of the seed which are outside; for when the exterior parts are dissolved the prolific germ remains in its entirety, and produces a new tree or plant. The case is the same in heaven, where the inmost things, being nearer to the Lord, are in a more perfect state than the exterior ones. From this it is that the inmost heaven excels in wisdom and intelligence, and therefore in happiness, the heavens which are below. The case is the same in each heaven, the inmost therein being more perfect than the things round about. It is the same with a man who is in the good of love and the truths of faith. His internal is in a more perfect state than his external, for the internal man is in the heat and light of heaven, but the external is in the heat and light of the world. It is the same in every perfect form; its inmost is the best. It is the inmost which is meant by "the middle." [3] That by "passing through from extremity to extremity," when said of the bar, is signified the power thence derived and everywhere continued, is because "from extremity to extremity," signifies the first end and the last, thus from beginning to end, for the first end is the beginning. It is for this reason that by "the extremities" are signified all things and everywhere; as in Jeremiah: The sword of Jehovah devoureth from the extremity of the land unto the extremity thereof (Jer. 12:12). A "sword" denotes truth fighting against falsity and destroying it, and in the opposite sense falsity fighting against truth and destroying it (n. 2799, 4499, 6353, 7102, 8294); "devouring from the extremity of the land unto the extremity thereof" denotes all things of the church, because "the land" denotes the church (n. 9334). In David: His going forth is from the extremity of the heavens, and His circuit unto the extremities thereof (Ps. 19:6); where also "from the extremity of the heavens unto the extremities thereof" denotes all things and everywhere. [4] And in Mark: He shall send forth His angels, and they shall gather together His elect from the four winds, from the extremity of the earth even unto the extremity of heaven (Mark 13:27); where "the extremity of the earth and the extremity of heaven" denote all the external and internal things of the church (that "the earth" denotes the external of the church, and "heaven" its internal, see n. 1733, 1850, 2117, 2118, 3355, 4535, where the signification of "the new earth and the new heaven" is unfolded). So with "extremities" in the plural, as in these passages: Look unto Me, that ye be saved, all the extremities of the earth (Isa. 45:22). O God of our salvation, the trust of all the extremities of the earth, and of them that are afar off upon the sea (Ps. 65:5). And also in the singular number, when it is said "even unto the extremity," as in these passages: That My salvation may be even unto the extremity of the earth (Isa. 49:6). Jehovah shall make it to be heard even unto the extremity of the earth, Say ye to the daughter of Zion, Behold thy salvation cometh (Isa. 62:11). A tumult shall come even unto the extremity of the earth (Jer. 25:31). In these passages "even unto the extremity" implies from extremity to extremity. [5] But when by "extremity" is meant only what is extreme or ultimate, then by it is signified that which is ultimate of heaven or of the church; as in Isaiah: Sing unto Jehovah a new song, His praise, the extremity of the earth, going down to the sea, and the fullness thereof; ye Isles, and the inhabitants thereof (Isa. 42:10); where "the extremity of the earth going down to the sea" denotes the ultimate of the church where good and truth are in obscurity (that "the sea" has this signification, see n. 9653); "the isles" denote those who are more remote from truths, and consequently from worship (n. 1158). [6] Again: Bring My sons from far, and My daughters from the extremity of the earth (Isa. 43:6); where "sons from far" denote those who are in obscurity as to truths; and "daughters from the extremity of the earth" denote those who are in obscurity as to goods; such as were the Gentiles. (That "sons" denote those who are in truths, and in the abstract sense, truths, see n. 264, 489, 491, 1147, 2623, 2803, 2813, 3373, 3704; also that "daughters" denote those who are in goods, and in the abstract sense, goods, n. 489-491, 2362, 3963, 8994.) From this it is also evident that "extremity" is predicated of good, and "from far" of truth (see also Ps. 65:5, and Isa. 13:5). But be it known that by "the extremity of heaven" is not meant any extremity of space, but of the state of good and truth; for in heaven there is no space, but only the appearance of it according to the states of good and truth.

And thou shalt overlay the planks with gold, and make their rings of gold, houses for the bars; and thou shalt overlay the bars with gold. That this signifies a representative of the good from which and through which are all things, is evident from the signification of "overlaying with gold," and of "making of gold," as being a representative of good (see n. 9510); by "the planks" also is signified the good which supports (n. 9634); by "the rings," the conjunction of good and truth (n. 9493, 9495); and by "the bars," the power of truth from good (n. 9496). The reason why all things are from good and through good, is that all things in the universe bear relation to good and truth, and good is that from which is truth, thus from which is everything. Good has its origin from the Divine Itself. The Lord's Divine love is the Divine good, for all good belongs to love. The Divine love itself, thus the Divine good, is the very being that is called "Jehovah," and also "the Lord;" the coming-forth therefrom is truth. From this it can be seen that all things are from good.

And thou shalt set up the Habitation according to the method which thou wast made to see in the mountain. That this signifies toward the quarters, according to the states of good and of the derivative truth in the heaven which is represented, is evident from the signification of "the Habitation," as being a representative of heaven (see n. 9594); from the signification of "according to the method which thou wast made to see in the mountain," as being toward the quarters, according to the states of good and of the derivative truth in heaven; for this is meant by "the method according to which the Habitation was to be set up." (That "Mount Sinai," where it was seen, denotes heaven, see n. 9420.) From the description it is evident that 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 can also be seen in Ezekiel, where the "new temple" is treated of, and where are these words: He led me to the gate that looketh toward the east, when behold the glory of the God of Israel came from the way of the east. And the glory of Jehovah entered into the house by the way of the gate whose face is toward the east, and the glory of Jehovah filled the house (Ezek. 43:1-6). Jehovah said unto me, This gate that looketh toward the east shall be shut, it shall not be opened, and no man shall enter in by it; but Jehovah the God of Israel shall enter in by it (Ezek. 44:1, 2); from which it is very evident that the Lord alone enters into heaven through the good of love, and that the good of love from the Lord fills heaven and makes it. "The east" signifies the Lord as to the good of love, for the reason that the Lord is the Sun of heaven (n. 3636, 3643, 7078, 7083, 7270). But in heaven the case is this. The east is where the Lord appears as the Sun, which is in front over against the right eye (n. 4321, 7078, 7171); toward the west from it, and thus in a straight line from the east to the west, are those who are in the good of love; but toward the south are those who are in the light of truth, and toward the north are those who are in the shade of truth. All who are in heaven look toward the Lord, for looking forward there is looking to Him. No one in heaven can look backward from Him, however he may turn himself (see n. 4321). But this is a secret which the natural man cannot comprehend. Such are the things represented by the method shown to Moses in the mountain, in accordance with which the Habitation was to be set up.

Verses 31-33. And thou shalt make a veil of blue, and crimson, and scarlet double-dyed, and fine twined linen; with the work of a thinker 9669-1 shall he make it, with cherubs. And thou shalt bestow it upon four pillars of shittim overlaid with gold, and their hooks of gold, upon four bases of silver. And thou 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. "And thou 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 shall he make it," signifies the understanding; "with cherubs," signifies a guard lest they should be commingled; "and thou 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 thou 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.

And thou shalt make a veil. That this signifies the intermediate which unites this heaven and the inmost heaven, thus spiritual good with celestial good, is evident from the signification of the "veil," which made a division between the Habitation where was the ark of the Testimony, and the place where were the lampstand and the table on which were the breads of faces, as being the intermediate which unites the middle heaven and the inmost heaven; for by the ark in which was the Testimony was represented the inmost heaven, where the Lord is (see n. 9457, 9481, 9485), and by the Habitation outside the veil was represented the middle heaven (n. 9594). And as the good of love to the Lord makes the inmost heaven, and the good of charity toward the neighbor makes the middle heaven, therefore by the "veil" is also signified the intermediate which unites spiritual good and celestial good. Spiritual good is the good of charity toward the neighbor, and celestial good is the good of love to the Lord (that the heavens are distinguished according to these goods, may be seen from the citations given above n. 9277). From all this it is now evident what is signified by the "veil," both in the tabernacle and in the temple. [2] These two heavens, namely the inmost and the middle, are so distinct that there is no entrance from the one into the other. But still they constitute one heaven by means of intermediate angelic societies, which are of such a genius that they can accede to the good of both heavens. These societies are what constitute the uniting intermediate which was represented by the veil. It has also been sometimes granted me to speak with angels from these societies. The quality of the angels of the inmost heaven, and the relative quality of the angels of the middle heaven, can be seen from correspondence. To the angels of the inmost heaven correspond those things in man which belong to the province of the heart, and to that of the cerebellum; but to the angels of the middle heaven correspond those things in man which belong to the province of the lungs, and to that of the cerebrum. The things that belong to the heart and the cerebellum are called involuntary and spontaneous, because they so appear; but those which belong to the lungs and the cerebrum are called voluntary. From this can in some measure be seen the nature of the perfection of the one heaven over the other, and also the nature of the difference between them. But to the intermediate angels who accede to both heavens, and conjoin them, correspond the cardiac and pulmonary networks of blood vessels by means of which is effected the conjunction of the heart with the lungs; and also the medulla oblongata, in which the fiber of the cerebellum is conjoined with the fiber of the cerebrum. [3] (That the angels who are of the Lord's celestial kingdom, that is, who are in the inmost heaven, constitute the province of the heart in the Grand Man; and that the angels who are of the Lord's spiritual kingdom, that is, who are in the middle heaven, constitute the province of the lungs, see n. 3635, 3886-3890; also that from this comes the correspondence of the heart and of the lungs in man, n. 3883-3896.) It is the same with the correspondence of the cerebrum and the cerebellum. The quality of the celestial, or of those who are in the inmost heaven, and the quality of the spiritual, or of those who are in the middle heaven; and the difference between them, may be seen above (n. 2046, 2227, 2669, 2708, 2715, 2718, 2935, 2937, 2954, 3166, 3235-3236, 3240, 3246, 3374, 3833, 3887, 3969, 4138, 4286, 4493, 4585, 4938, 5113, 5150, 5922, 6289, 6296, 6366, 6427, 6435, 6500, 6647, 6648, 7091, 7233, 7877, 7977, 7992, 8042, 8152, 8234, 8521). From this it can be seen what is the quality of the intermediate angels who constitute the uniting intermediate which was represented by the veil. [4] That the veil of the temple was rent in twain when the Lord suffered the cross (Matt. 27:51; Mark 15:38; Luke 23:45) signified His glorification; for when the Lord was in the world, He made His Human Divine truth; but when He departed out of the world, He made His Human Divine good, from which the Divine truth now proceeds (see the citations in n. 9199, 9315). Divine good is the holy of holies. [5] The glorification of the Lord's Human even to the Divine good which is "Jehovah," is also described in the internal sense by the process of expiation, when Aaron entered into the holy of holies within the veil (Lev. 16); and in the relative sense by the same process is described the regeneration of man even to celestial good, which is the good of the inmost heaven. The process referred to was as follows. Aaron was to take a bullock for a sacrifice, and a ram for a burnt-offering, for himself and his house; and he was to put on the garments of holiness, which were a tunic of linen, breeches of linen, a belt of linen, and a miter of linen, and to wash his flesh in water. And he was to take two he-goats, and cast lots upon them; and one of these was to be offered to Jehovah, and the other to be sent forth into the wilderness; the latter for the assembly of the sons of Israel. When he sacrificed the bullock he was to bring incense within the veil and to sprinkle of the blood of the bullock and of the he-goat seven times upon the propitiatory [mercy seat] eastward, and also to put blood upon the horns of the altar. Afterward he was to confess the sins of the sons of Israel, which he was to put upon the he-goat, and this was to be sent forth into the wilderness. Lastly he was to put off the garments of linen, and to put on his own, and to make a burnt-offering for himself and for the people. The sacrifices that were not to be offered are stated. This was to be done every year, when Aaron entered into the holy of holies within the veil. The priesthood which Aaron administered represented the Lord as to Divine good, even as the regal office which was afterward vested in the kings represented the Lord as to Divine truth (n. 6148). The process of the glorification of the Lord's Human even to Divine good is here described in the internal sense. This process was exhibited to the angels when Aaron performed these things and entered within the veil, and it is also now exhibited to them when this portion of the Word is read. [6] By "the bullock for the sin-offering," and by "the ram for a burnt- offering," is signified the purification of good from evils in the external and in the internal man; by "the tunic of linen, the breeches of linen, the belt of linen, and the miter of linen," which he was to put on when he entered in, and by "the washing of his flesh," is signified that the purification was effected by means of truths from good; by "the two he-goats of the goats for a sin-offering," and by "the ram for a burnt-offering," and by "the he-goat which was offered," and by the other one that was "sent forth," is signified the purification of truth from falsities in the external man; by "the incense which he was to bring within the veil," is signified adaptation; by "the blood of the bullock; and the blood of the he-goat which was to be sprinkled seven times upon the propitiatory [mercy seat] eastward and afterward upon the horns of the altar," is signified Divine truth from Divine good; by "the confession of sins over the living goat, which was to be sent forth into the wilderness," is signified a complete separation and casting out of evil from good; by his "putting off the garments of linen, and putting on his own garments," when he was to offer the burnt-offerings, also by "the bringing forth of the flesh, the skin, and the dung of the sacrifices outside the camp and burning them," is signified the putting on of celestial good with a regenerate person, and the glorification in the Lord of the Human even to Divine good, after all those things had been rejected which were of the human derived from the mother, even until He was no longer her son (see the citations in n. 9315). These are the things which are signified by this process of purification, when Aaron entered into the holy of holies within the veil; for after these things had been performed, Aaron represented the Lord as to Divine good. From all this it can be seen that by "the veil between the holy and the holy of holies" is also signified the intermediate uniting the Divine truth and the Divine good in the Lord.

Of blue, and crimson, and scarlet double-dyed, and fine twined linen. That this signifies the goods of love and of faith conjoined there, is evident from the signification of "blue" [hyacinthinum] as being the celestial love of truth (see n. 9466); from the signification of "crimson," as being the celestial love of good (n. 9467); from the signification of "scarlet double-dyed," as being spiritual good (n. 4922, 9468); and from the signification of "fine twined linen," as being truth from a celestial origin (n. 9469). From this it is plain that by these four are signified the goods of love and of faith conjoined in the uniting medium. The case herein is this. Those in heaven who bear relation to the uniting medium represented by the veil, have the goods of love and the goods of faith conjoined together in themselves; for through the goods of love they are conjoined with the celestial who are in the inmost heaven, and through the goods of faith with the spiritual who are in the middle heaven; for the good of love to the Lord is called "celestial good;" and the good of faith in Him is called "spiritual good." [2] Those in heaven who bear relation to the uniting medium are called "celestial spiritual" and "spiritual celestial;" the former are represented in the Word by Joseph, and the latter by Benjamin. (That in the representative sense "Joseph" denotes the celestial spiritual, see n. 4286, 4592, 4963, 5249, 5307, 5331, 5332, 5417, 5869, 5877, 6224, 6526; and that "Benjamin" denotes the spiritual celestial, n. 3969, 4592; and thus that "Joseph" denotes the internal uniting medium, and "Benjamin" the external uniting medium, n. 4585, 4592, 4594, 5411, 5413, 5443, 5639, 5686, 5688, 5689, 5822. What the celestial spiritual is, and what the spiritual celestial, see n. 1577, 1824, 2184, 4585, 4592, 4594.) [3] From the opposites also, which are in the hells, it is known of what nature is the distinction between the celestial and the spiritual in the heavens. Those in the hells who are opposite to the celestial are called "genii;" and those in the hells who are opposite to the spiritual are called "spirits." The genii, who are opposite to the celestial, are at the back; but the spirits, who are opposite to the spiritual, are in front; and the intermediate ones are at the sides. The genii, being opposite to the celestial, are in more interior evil than the spirits. (Concerning both of these from experience, see n. 5977, 8593, 8622, 8625.) The hell of the genii is quite separate from that of the spirits, insomuch that they who are in the one cannot pass into the other; for there are intermediate ones there who conjoin them, who are opposite to the intermediate ones in the heavens.

With the work of a thinker 9672-1 shall he make it, signifies the understanding (as above, n. 9598).

With cherubs. That this signifies a guard lest spiritual good and celestial good, and thus the middle heaven and the inmost heaven, should be commingled, is evident from the signification of the "cherubs," as being guard and providence lest the Lord be approached except through good, and lest the good which is from the Lord in heaven and with man be injured (see n. 9509). That it also denotes lest spiritual good and celestial good, thus those two heavens, should be commingled, is because, if they were commingled, both goods would be injured, insomuch that the heavens themselves would perish. This can be seen from the difference between the two goods, thus between the two heavens, as shown in the places above cited (n. 9670). For this reason there are intermediate angelic societies which are in celestial spiritual good, and in spiritual celestial good, through which the conjunction is effected (n. 9671). Neither are these goods conjoined in these angelic societies; but they are distinct from one another. From all this it is evident that these societies are guards lest the two goods should be commingled; and therefore also that by the "cherubs" is signified this guard and providence of the Lord.

And thou shalt bestow it upon four pillars of shittim. That this signifies the good of merit, which belongs to the Lord alone, conjoining and supporting, is evident from the signification of "four," as being conjunction (see n. 1686, 8877); that "four" denotes conjunction is because this number arises from two multiplied into itself, and multiplied numbers have the same signification as the simple numbers of which they are composed (n. 5291, 5335, 5708, 7973, and that "two" denotes conjunction, see n. 5194, 8423); from the signification of "pillars," as being support (of which in what follows); and from the signification of "shittim wood," as being the good of merit, which belongs to the Lord alone (n. 9472, 9486). That this good is the only good which reigns in heaven, may be seen above (n. 9486); thus it is also that which supports heaven. The reason why "pillars" signify support, is that they supported the veil, just as the planks, also of shittim wood, supported the curtains of the Habitation (n. 9634). [2] By "pillars" in the spiritual sense are signified those things which support heaven and the church, and which are the goods of love and the goods of faith from the Lord. These are signified by "pillars" in these passages: I will judge in rectitudes, the earths are melting and all its inhabitants, I will make firm its pillars (Ps. 75:2, 3). God, who shaketh the earth out of her place, so that the pillars thereof tremble (Job 9:6). "The pillars of the earth" denote the goods and truths which support the church; for "the earth" in the Word denotes the church (n. 9325). It is evident that the pillars of the earth are not the things which tremble. And in John: He that overcometh, I will make him a pillar in the temple of My God, and he shall go outside no more; and I will write upon him the name of My God, and the name of the city of My God, the New Jerusalem, which cometh down out of heaven from My God, and My new name (Rev. 3:12); where a "pillar in the temple" denotes the goods and truths of the church, which are also meant by "the name of God," and "the name of the city, the New Jerusalem." (That "the name of God" denotes all the good and truth of the church, or everything in the complex by which the Lord is worshiped, see n. 2724, 3006, 6674, 9310.)

Overlaid with gold. That this signifies a representative there of good, namely, of the good which is signified by "the pillars of shittim wood," is evident from the signification of "overlaying with gold," and of "making of gold," as being a representative of good (see n. 9510).

Their hooks of gold. That this signifies the methods of conjunction by means of good, is evident from the signification of "hooks," as being methods of conjunction - "hooks" have this signification from their form; and from the signification of "gold," as being good (see n. 113, 1551, 1552, 5658, 6914, 6917, 9490).

Upon four bases of silver. That this signifies the power of conjunction by means of truth, is evident from the signification of "four," as being conjunction (of which just above, n. 9674); from the signification of "bases," as being power (see n. 9643); and from the signification of "silver," as being truth (n. 1551, 2954, 5658, 6112, 6914, 6917, 7999).

And thou shalt bestow the veil under the hooks. That this signifies the capability of conjunction, and the consequent actuality, is evident from the signification of "the hooks," as being capability of conjunction (see n. 9611); the consequent actuality is signified by "bestowing the veil under" them.

And shalt bring in thither from within the veil the ark of the Testimony. That this signifies the coming-forth [existentia] of the inmost heaven within this uniting medium, is evident from the signification of "the veil," as being the medium which unites the two heavens (see n. 9670, 9671); and from the signification of "the ark of the Testimony," as being the inmost heaven (n. 9485) the coming-forth of this heaven is signified by "bringing in thither the ark."

And the veil shall divide for you between the holy and the holy of holies. That this 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, is evident from the signification of "the holy," as being the good that reigns in the middle heaven; and from the signification of "the holy of holies," as being the good that reigns in the inmost heaven. That this good is the good of love to the Lord and the good of mutual love; and that the former, namely, the good that reigns in the middle heaven, is the good of charity toward the neighbor and the good of faith in the Lord, is evident from all that has been shown concerning each kind of good, celestial and spiritual, in the passages cited above (see n. 9670). The good of love to the Lord in the inmost heaven is the internal good there, and the good of mutual love is the external good there. And the good of charity toward the neighbor is the internal good in the middle heaven, and the good of faith in the Lord is the external good there. In each heaven there is an internal and an external, just as there is in the church, which is both internal and external (as may be seen above, n. 409, 1083, 1098, 1238, 1242, 4899, 6380, 6587, 7840, 8762, 9375). [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 (n. 9229, 9479). 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 (n. 9503); and "the ark" denotes the inmost heaven where the Lord is (n. 9485). The Lord is also in the middle heaven; but He is more fully present in the inmost heaven; for they who are conjoined with the Lord by the good of love are with Him; but they who are conjoined with the Lord by the good of faith are indeed with Him, but more remotely. In the middle heaven there is conjunction with the Lord through faith implanted in the good of charity toward the neighbor. From all this it is evident why the Habitation that was outside the veil is called "the holy;" and why the Habitation that was within the veil is called "the holy of holies." [3] That it is the Lord from whom is all the holy, and that He is the very holy of holies, is evident in these passages: Seventy weeks have been decreed upon My people, to anoint the holy of holies (Dan. 9:24). Who shall not fear Thee, O Lord, and glorify Thy name? For Thou only art holy (Rev. 15:4). Therefore also the Lord is called "the Holy One of Israel" (Isa. 1:4; 5:19, 24; 10:20; 12:6; 17:7; 29:19; 30:11, 12, 15; 31:1; 37:23; 41:14, 16, 20; 43:3, 14; 45:11; 60:9, 14; Jer. 50:29; 51:5; Ezek. 39:7; Ps. 71:22; 78:41; 89:18; 2 Kings 19:22; and elsewhere). Therefore among the sons of Israel whatever represented the Lord, or the good and truth which proceed from Him, after inauguration was called "holy," for the reason that the Lord alone is holy. The "Holy Spirit" in the Word is also the holy which proceeds from the Lord.

Verses 34-37. And thou shalt bestow the propitiatory [mercy seat] upon the ark of the Testimony in the holy of holies. And thou shalt put the table outside the veil, and the lampstand over against the table upon the side of the Habitation toward the south; and thou shalt bestow the table at the side of the north. And thou shalt 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 thou shalt make for the covering five pillars of shittim, and overlay them with gold; and their hooks shall be of gold; and thou shalt cast for them five bases of brass. "And thou shalt 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 thou shalt 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 thou shalt bestow the table at the side of the north," signifies good in obscurity; "and thou shalt 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 thou shalt 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 thou shalt cast for them five bases of brass," signifies power from external good.

And thou shalt bestow the propitiatory [mercy seat] upon the ark of the Testimony in the holy of holies. That this signifies the hearing and reception of all things in the inmost heaven which are of worship from the good of love from the Lord, is evident from the signification of "the propitiatory [mercy seat]" as being the hearing and reception of all things of worship from the good of love (see n. 9506); from the signification of "the ark of the Testimony," as being the inmost heaven where the Lord is (n. 9485; that "the Testimony" in the ark denotes the Lord, see n. 9503); and from the signification of "the holy of holies," as being where the good of love from the Lord is (n. 9680). From this it is plain that by the words "and thou shalt bestow the propitiatory [mercy seat] upon the ark of the testimony in the holy of holies" is signified the hearing and reception of all things in the inmost heaven which are of worship from the good of love from the Lord. [2] How the case is with the presence of the Lord in the inmost heaven, and with His presence in the middle heaven, and also in the ultimate heaven, can be seen from what has been shown in many places about the influx of good and truth from the Lord. The presence of the Lord is effected by means of influx, and the influx is according to the life of good and of truth. Those who are in the good of love to the Lord are those who receive the influx most immediately; those who are in the good of charity toward the neighbor also receive it, but more remotely, because the good of charity toward the neighbor is more remote than the good itself of love to the Lord; while those who are in the good of faith also do indeed receive the influx, but only in proportion to the good which the faith has in it; and therefore those who receive it are in the good of life from the truths of faith; for the Lord is in good, because all good is from Him, and absolutely none from man, nor from the angels in heaven. [3] As to what further concerns the presence of the Lord in heaven, and through heaven with man, be it known that the Lord is above the heavens, for He is the very Sun of heaven, but nevertheless He is present by means of the light and heat from the Sun. The light therefrom is the Divine truth which is of faith, and the heat therefrom is the Divine good which is of love. That which proceeds from the Lord is Himself. From all this it is evident that the Lord is present where the good which is from Him is received. But all these things can be better comprehended from what has been shown concerning influx; namely, that everything of life flows in from the Lord, thus all good and truth, because these make the life of man, and that which flows in, is according to the reception with everyone (n. 2535, 2706, 2886-2889, 2893, 3001, 3318, 3484, 3742, 3743, 4151, 5846, 5850, 5986, 6053-6058, 6189-6215, 6307-6327, 6466-6495, 6598-6626, 6982, 6985, 6996, 7004, 7055, 7056, 7058, 7147, 7270, 7343, 8321, 8685, 8701, 8717, 8728, 9110, 9111, 9216); and that influx from the Lord is immediate, and also mediate through the heavens (n. 5147, 6058, 6063, 6466, 6472, 6473, 6982, 6985, 6996, 7004, 7007, 7055, 7056, 7058, 7270, 8685, 8701, 8717, 8728, 9216).

And thou shalt put the table outside the veil. That this signifies influx through the celestial things that belong to love, is evident from the signification of "the table on which were the breads of faces," as being the receptacle of celestial things (n. 9527, 9545); and from the signification of "outside the veil," as being outside the uniting intermediate through which there is mediate influx; for by "the veil" is signified the uniting intermediate (n. 9670), and because that table was behind the veil, therefore there was signified influx through the celestial things of the inmost heaven, which are the goods of love. That there is mediate influx from the Lord through the inmost heaven, and immediate influx from Himself, can be seen from the places above cited (n. 9682e). 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 (that is, a more external good), 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 man or angel is, thus according to the Divine truth which is from the Divine, because this is order (n. 1728, 1919, 2447, 4839, 5703, 7995, 8512, 8513, 8700, 8988); and so it is order itself with man that he should live in the good which is from the Lord, that is, that he should live from the Lord. This influx is continual, and is adjoined to each and all things of the will of man, directing them as much as possible into order, for man's own will is continually leading him away from order. It is the same with the voluntary and involuntary things in man. His voluntary things continually lead away from order, but the involuntary ones continually bring back to order. It is for this reason that the motion of the heart, which is involuntary, is completely removed from man's will, and in like manner the action of the cerebellum; and that the motions of the heart, and the powers of the cerebellum, direct the voluntary things, to prevent them from rushing beyond bounds and extinguishing the life of the body before its time; and therefore the primal activities of both the involuntary and the voluntary things in the whole body go on conjointly. These things have been said in order in some measure to illustrate the idea about the immediate and the mediate influx of the celestial things of love and the spiritual things of faith from the Lord.

And the lampstand over against the table on the side of the Habitation toward the south. That this signifies the illumination of the spiritual kingdom by means of the Divine truth that proceeds from the Lord's Divine human to those who are in good is evident from the signification of "the lampstand" as being the Lord as to Divine truth, thus the Divine truth that proceeds from His Divine Human, and the consequent illumination of His spiritual kingdom (of which in what follows); from the signification of "the table upon which were the breads of faces," over against which was the lampstand, as being the Lord as to celestial good, and thus this good itself, from which and through which the Lord flows into the spiritual kingdom, that is, into the middle heaven (of which also in what follows); and from the signification of "on the side of the Habitation toward the south," as being in heaven where the Divine truth that proceeds from the Lord's Divine Human is in the greatest light; for the Habitation outside the veil, where the lampstand was, denotes the middle heaven (n. 9594), and "the south" or "midday" denotes where Divine truth is in its light (see n. 9642). That the lampstand was in the Habitation near the veil, and also the table upon which were the breads of faces; and that the lampstand was on the side toward the south, and the table on the side toward the north; are arcana of heaven which cannot be made plain unless it is known that the Habitation represented heaven, and the things in the Habitation the celestial and spiritual things which are in heaven. (What "the lampstand" represented has been shown above, n. 9548; and what "the table upon which were the breads of faces," n. 9527, 9545; and what "the south" or "midday," n. 9642; and what "the north," n. 3708.) From this it can be seen that by "the lampstand on the side of the Habitation toward the south" is signified the illumination of the spiritual kingdom by means of the Divine truth that proceeds from the Lord's Divine Human. [2] But in order that the arcana themselves may be clearly seen, it must be stated how the case is in the heavens. The Lord appears to those who are of the celestial kingdom as a Sun, but to those who are of the spiritual kingdom as a Moon. The Lord as a Sun appears at a middle altitude over against the right eye; and as a Moon also at a middle altitude over against the left eye. From the Lord as a Sun, light comes to those who are in His celestial kingdom; and from the Lord as a Moon, light comes to those who are in His spiritual kingdom (concerning these two kingdoms, see the places cited in n. 9277). The light in the heavens is the Divine truth that proceeds from the Lord's Divine Human, and this, when received by the angels of the spiritual kingdom, is called the truth of faith from the good of charity toward the neighbor. The middle heaven, which is called the spiritual heaven, consists of this good and this truth. The lampstand in the Habitation represented the Moon, from which those who are of the spiritual kingdom have light, thus it represented the Lord as to Divine truth there; for, as before said, the Lord appears as a Moon to those who belong to this kingdom. From all this it can now be seen why the lampstand was placed toward the south, for "the south" or "midday" denotes where Divine truth is in light (see n. 9642); and why the table upon which were the breads of faces was placed toward the north, for "the north" denotes where Divine truth is in obscurity (n. 3708). The case is the same with the Divine good signified by "the breads" upon this table; this good becomes spiritual good through the reception of Divine truth as of light from the Moon. These are the arcana which are signified by the lampstand and its position toward the south; and by the table upon which were the breads of faces, and its position toward the north. [3] That "the lampstand" denotes the Divine truth that proceeds from the Lord's Divine Human, is evident from Revelation: I saw seven golden lampstands, and in the midst of the seven lampstands one like unto the Son of man, clothed with a garment down to the feet, and girt about the breasts with a golden girdle (Rev. 1:12, 13); "the Son of man" denotes the Lord in respect to the Divine truth from His Divine Human (n. 2803, 2813, 3704). And in another passage in the same book: The glory of God shall lighten the Holy City Jerusalem, and the Lamb is the lamp thereof (Rev. 21:23); "the glory of God" denotes the Divine truth that proceeds from the Lord (n. 9429); "the lamp which is the Lamb," that is, the Lord, denotes faith, and the consequent intelligence of truth and wisdom of good, which are from the Lord alone (n. 9548); "the New Jerusalem" denotes the Lord's New Church (see n. 2117). [4] (That the Lord is a Sun to those who are in the celestial kingdom, and appears as a Moon to those who are in the spiritual kingdom, see n. 1053, 1521, 1529-1531, 3636, 3643, 5097, 7083, 7173, 7270, 8644, 8812; consequently that by "the sun" in the Word is signified the Lord as to celestial good, and by "the moon" the Lord as to spiritual good, n. 1529, 1530, 2441, 2495, 4060, 4696, 7083, 8644; and that the Lord as a Sun appears at a middle altitude over against the right eye, and as a Moon also at a middle altitude over against the left eye, n. 1531, 4321, 7078, 7171. It is for this reason that the east in heaven is where the Lord appears as a Sun, and the south where the Lord appears as a Moon. (That the light from the Lord as a Sun and as a Man is the Divine truth that proceeds from His Divine Human, see n. 1053, 1521-1533, 1619-1632, 2776, 3094, 3138, 3167, 3190, 3195, 3222, 3223, 3337, 3339, 3341, 3636, 3643, 3862, 3993, 4060, 4180, 4302, 4408, 4414, 4415, 4419, 4527, 4598, 5400, 6032, 6313, 6315, 6608, 6907, 7174, 8644, 8707, 8861, 9399, 9407.) And as the light from the Lord as a Sun and as a Moon is the Divine truth that proceeds from Him, therefore the heat from the Lord as a Sun in heaven is the Divine good of His Divine love (n. 3338, 3339, 3636, 3643, 5215, 6032). [5] From this can be seen the nature of the difference between the celestial kingdom and the spiritual kingdom of the Lord in respect to the reception of Divine truth, namely, that it is like the difference between the light from the sun and the light from the moon. (That on this account they who are in the spiritual kingdom are comparatively in obscurity in respect to the truth of faith and the good of love, see n. 2708, 2715, 2718, 2831, 2849, 2935, 2937, 3241, 3833, 6289, 6500, 6945, 7233; that these especially were saved by the coming of the Lord into the world, n. 2661, 2716, 3969, 6373, 6854, 6914, 7035, 7091, 7828, 7932a, 8018, 8054, 8159, 8321, 9596; and that they have illumination in the Lord's Divine Human, n. 2716, 2833, 2834; but that those belonging to the spiritual church are saved who are in the good of life through the truths of faith, n. 2954, 6435, 6647, 6648, 7977, 7992, 8643, 8648, 8658, 8685, 8690, 8701.)

And thou shalt bestow the table at the side of the north. That this signifies good in obscurity, is evident from the signification of "the table upon which were the breads of faces," as being a receptacle of celestial things (see n. 9527), for "the breads" denote celestial good which is from the Lord (n. 9545); and from the signification of "the north," as being obscurity in respect to the truths of faith (n. 3708) and when truth is in obscurity, good also is in obscurity; because in the Lord's spiritual kingdom good appears through truth, and truth is perceived as good when it comes from the understanding into the will. This good is the good of charity toward the neighbor, and is called "spiritual good." It is otherwise in the Lord's celestial kingdom; there good does not appear as good through truth, but is perceived from good itself. From this it can be seen why the table was placed on the side toward the north, and the lampstand on the side toward the south. But see what has been said and shown on this subject just above (n.9684).

And thou shalt make a covering for the door of the Tent. That this signifies the intermediate that unites the second or middle heaven with the first or ultimate heaven, is evident from the signification of the "covering," as being the intermediate that unites this heaven, which is represented by the Tent of meeting, with the heaven represented by the court, which is treated of in the following chapter. For as "the veil" between the holy and the holy of holies signified the uniting intermediate between the inmost or third heaven and the middle or second heaven, so this "covering" signifies the like between the middle or second heaven and the first or ultimate heaven. That there are three heavens, and that two of them were represented by the Habitation that was inside the veil and the Habitation that was outside the veil, has been shown above; and that the first or ultimate heaven is represented by the court, will of the Lord's Divine mercy be shown in the following chapter. The entrance from the one heaven into the other is signified by "the door" where the covering was. That a "door" signifies entrance, see n. 2145, 2152, 2356, 2385; and hence communication (n. 8989); wherefore "the covering" at the entrance, which was in the place of a door, denotes the intermediate that communicates and unites.

Of blue, and crimson, and scarlet double-dyed, and fine twined linen. That this signifies from the good of charity and of faith, is evident from the signification of "blue, crimson, scarlet double-dyed, and fine twined linen," where the veil is treated of, by which is signified the uniting intermediate between the inmost and the middle heavens, as being the goods of love and of faith (see n. 9671); but here the goods of charity and of faith, because the covering is treated of, by which is signified the uniting intermediate between the second and the ultimate heavens (n. 9686). For in the inmost heaven there reigns the good of love to the Lord, but in the middle heaven the good of charity toward the neighbor, and in the ultimate heaven the good of faith. From this it is that by "blue, crimson, scarlet double-dyed, and fine twined linen" are signified the goods which reign in these last-mentioned heavens.

The work of the embroiderer. That this signifies matters of memory-knowledge, is evident from the signification of "the work of the embroiderer," or of "embroidery," as being memory-knowledge. In many passages in the Word mention is made of "what is embroidered," and of "embroidery," and everywhere is thereby signified memory-knowledge. This originates in the representatives in the other life, where embroidered garments of various kinds appear, by which are signified memory-truths. [2] Such truths differ from intellectual truths as external things differ from internal, or as in man the natural differs from the spiritual; for memory-knowledges serve the understanding as objects from which it may hatch out truths. For the understanding is the organ of sight of the internal man, and memory-knowledges are the objects of the same in the external or natural man. These latter are signified by "the work of the embroiderer," but the former by "the work of the thinker," 9688-1 for thinking belongs to the understanding, and "embroidering" denotes the work of one who knows and executes from the understanding. It is for this reason that those things in the Habitation which signified internal things were "from the work of the thinker," as for instance the curtains themselves therein (verse 1), and the veil between the holy and the holy of holies (verse 31); but those which signified what is external were "from the work of the embroiderer," as for instance the covering for the door of the Tent, and for the gate of the court (Exod. 38:18), and also the belt (Exod. 39:29); for "the belt" denotes the external thing which conjoins all the internal things. "The court" denotes the ultimate of heaven, and "the door of the Tent" denotes where there is an exit from the middle heaven into the ultimate one. [3] That "embroidery" and "what is embroidered" denote the memory-knowledge that belongs to the external or natural man, is evident from the following passages in the Word. In Ezekiel: Fine linen in embroidery from Egypt was thy spreading forth, blue and crimson from the isles of Elishah were thy covering. Syria was thy trader by reason of the multitude of thy works, with chrysoprase, crimson, and broidered work, and fine linen. The traders of Sheba with bales of blue and broidered work (Ezek. 27:7, 16, 24); treating of Tyre, by which are signified those who are in the knowledges of truth and of good, and in the abstract sense these knowledges themselves (n. 1201). By "fine linen in embroidery" is signified memory-truth, for "fine linen" denotes truth from a celestial origin (n. 5319, 9469), and "embroidery" denotes memory-knowledge; and therefore it is said to come "from Egypt," because by "Egypt" is signified memory-knowledge (n. 1164, 1186, 1462, 2588, 4749, 4964, 4966, 5700, 5702, 6004, 6015, 6125, 6651, 6679, 6683, 6692, 6750, 7779, 9391); and also to come "from Syria" and" Sheba," because by "Syria" is signified the knowledges of truth and of good (n. 1232, 1234, 3051, 3249, 3664, 3680, 4112), and in like manner by "Sheba" (n. 1171, 3240). The knowledges of truth and of good are the memory-knowledges of the church. Everyone who possesses the capacity of thinking intellectually, and of taking things into consideration, can see that in the above passage is not meant embroidery, nor fine linen, nor blue, nor crimson; but that by these things are signified such as are worthy of the Word, thus spiritual things that belong to heaven and the church. [4] In the same: All the princes of the sea shall come down from their thrones, and shall cast away their mantles, and put off their broidered garments; they shall be clothed with terrors (Ezek. 26:16); speaking here also of Tyre; "the princes of the sea" denote primary memory-knowledges, which are called dogmas (that "princes" denote primary things, see n. 1482, 2089, 5044; and "the sea" memory-knowledge in general, n. 28, 2850); "mantles" denote external truths; "embroideries" denote memory-truths, which are also external (that "garments" denote truths, see n. 2576, 4545, 4763, 5248, 5319, 5954, 6914, 6917, 6918, 9093, 9158, 9212, 9216). [5] In the same: I clothed thee with broidered work, and shod thee with badger; I girded thee about with fine linen, and covered thee with silk. Thus wast thou adorned with gold and silver; and thy garments were of fine linen, and silk, and broidered work. But thou hast taken the garments of thy broidered work, and hast covered images, with which thou didst commit whoredom (Ezek. 16:10, 13, 16, 18); speaking of Jerusalem, by which is signified the church; "garments of broidered work" denote memory-truths; "covering images with which whoredom was committed," denotes to confirm falsities, for "committing whoredom" denotes to pervert truths by applying them to falsities or evils. Who does not see that by "fine linen," "silk," and "broidered work," are not here meant fine linen, silk, and embroidered work? For the subject treated of is Jerusalem. But what is meant the Christian world does not inquire, because it places the celestial and spiritual things of the Word in its literal sense, and calls its interior ones mystical things that it does not care for. [6] In the same: A great eagle, with great wings, with long pinions, full of feathers, which had embroidery (Ezek. 17:3); speaking of the house of Israel, by which is signified the spiritual church, which is called an "eagle" from perception (n. 3901, 8764); its having "embroidery" denotes that it has memory-knowledge. In David: The King's daughter is all glorious within; her garment is of interweavings of gold. She is brought unto the King in broidered work (Ps. 45:13, 14); where "the King's daughter" denotes the affection of truth, "broidered work" denotes the memory-knowledge of truth. In the book of Judges: They shall divide the spoil, to Sisera a spoil of colors, a spoil of colors of embroidered work, the color of the broidered works on the necks of the spoil (Judg. 5:30); the song of Deborah and Barak, where "broidered work" denotes the memory-knowledge which is of the natural man.

And thou shalt make for the covering five pillars of shittim. That this signifies the support of the uniting intermediate, as far as is sufficient, through the good of merit that belongs to the Lord's Divine Human, is evident from the signification of "the covering for the door of the Tent," as being the intermediate that unites the second or middle heaven with the first or ultimate heaven (of which above, n. 9686); from the signification of "five," as being some part, or somewhat (n. 4638), and also as much as is sufficient; from the signification of "pillars," as being support (n. 9674); and from the signification of "shittim wood," as being the good of merit that belongs to the Lord alone (n. 9472, 9486), thus His Divine Human, because to this belongs merit (n. 9486).

And shalt overlay them with gold. That this signifies a representative of good, is evident from the signification of "overlaying with gold," and "making of gold," as being a representative of good (see n. 9510).

And their hooks shall be of gold. That this signifies the methods of conjunction by means of good, may be seen above (n. 9676).

And thou shalt cast for them five bases of brass. That this signifies power from external good, is evident from the signification of "bases," as being the power which supports (see n. 9643); and from the signification of "brass," as being natural good, or external good (n. 425, 1551).

CONTINUATION CONCERNING THE FIRST EARTH SEEN IN THE STARRY HEAVEN. After I had been carried across that great chasm, I at last arrived at a place where I stayed; and then spirits appeared to me above, with whom it was granted to speak. From their speech, and their peculiar way of looking at things, and of setting them forth, I clearly perceived that they were from another earth; for they were quite different from the spirits of our solar system. On the other hand they too noticed from my speech that I had come from afar.

After speaking together for a while about various matters, I asked them what God they worship. They said they worship a certain angel who appears to them as a Divine man, for he flashes with light; and he instructs them and enables them to perceive what they ought to do. They said further that the Great God is in the Sun of the angelic heaven, and that He appears to their angel, but not to themselves; and that He is so great that they do not dare to adore Him.

The angel whom they worshiped was an angelic society, to which it was granted by the Lord to preside over them, and to teach them the way of what is just and right. Therefore they have light from a certain flame, which appears like a fiery and yellow torch. The reason of this is that they do not worship the Lord; and consequently have no light from the Sun of the angelic heaven, but from an angelic society; for when allowed by the Lord, an angelic society can present such a light to spirits who are in a lower sphere.

For the rest, they were modest, somewhat simple, but still thought very well. The nature of their understanding could be inferred from the light they had; for the understanding is according to the reception of the light which is in the heavens; because the Divine truth which proceeds from the Lord as a Sun is what shines there, and enables the angels not only to see, but also to understand.

They were questioned about the sun of their world, which gives light to their earth; and they said that to them the sun has a flaming appearance. And when I represented to them the size of the sun of our earth, they said that their sun is smaller; but to our eyes their sun appears as a star; and I was told by the angels that it is one of the smaller stars. They also said that the starry heaven is seen from their earth.

I was instructed that the inhabitants and spirits of that earth relate in the Grand Man to something in the spleen, which was confirmed by an influx into the spleen while they were talking with me.

My sight was afterward opened so that I could in some measure look upon their earth itself, and there appeared many meadows and forests with trees in foliage, and also woolly sheep.

The subject of the First Earth seen in the Starry Heaven will be continued at the end of the following chapter.

Footnotes

9669-1 skilled craftsman

9672-1 skilled craftsman

9688-1 skilled craftsman