9956. 'And sanctify them' means thus a representative sign of the Lord in respect of the Divine Human. This is clear from the meaning of 'sanctifying or 'making holy' as representing the truly holy, namely the Lord in respect of the Divine Human, for this alone is holy, and it is the source of everything holy in heaven and on earth. Anyone may recognize that the oil did not make them holy, but that it acted as a representative sign of holiness. To take further the implications of all this, the Lord Himself is above the heavens, for He is the Sun of the angelic heaven. The Divine which emanates from Him - from that Sun - in the heavens is what is called holy. There could be no representation of that which is Divine and the Lord's above the heavens because this is infinite; only what is Divine and the Lord's in the heavens could be represented, for this is suited to reception by the angels there, who are finite. This presence of the Divine in the heavens, perceived by those there as the Lord's Divine Human, which alone is holy, is what was represented. From this it is evident what 'being made holy' means, and why it is mentioned after anointing, as in Moses in these among other examples elsewhere,

You shall anoint the altar and sanctify it. Exodus 29:36.

You shall anoint the tent of meeting, and all that is in it, and sanctify them. Exodus 30:25-29.

You shall anoint Aaron and sanctify him. Exodus 40:13.

He anointed Aaron and his garments, his sons and their garments, and sanctified them. Leviticus 8:12, 30.

The Lord alone is holy, everything holy comes from Him, and everything made holy served to represent Him, see 9229, 9680.

The Lord in the heavens, thus also heaven, is meant by the sanctuary or holy place, 9479.

The Holy Spirit is that which is Divine emanating from the Lord, 9818, 9820.

874. This describes the first state following temptation in the regeneration of the member of this Church, a state common to all who are being regenerated. It is a state when people imagine that they themselves are the source of the good they do and of the truth they think. And because they are still in the greatest obscurity, the Lord lets them cling to that opinion. But as long as they cling to that opinion which is false, no good deed they do nor any truth they think is the good or truth of faith. For whatever a person carries out from himself cannot be good since it has come from self, an impure and most unclean origin. From that impure and most unclean origin no good can possibly emerge, for the individual is thinking all the time about his own merit and righteousness. Some go even further, and look down on everybody else, as the Lord teaches in Luke 18:9-14. And others' attitudes are different again. People's selfish desires intermingle in such a way that the outside may look good while the inside is filthy. The good therefore that a person does in this state is not the good of faith. And the same applies to the truth he thinks. What he thinks may be the perfect truth; but as long as the proprium is the source of it, though it is in itself the truth of faith, he does not have the good of faith within him. To be the truth of faith all truth must include from the Lord the good of faith. Only then do they become good and truth.