9568. One solid of pure gold. That this signifies entire and perfect because from the same good, is evident from the signification of “one solid thing,” as being wholly, thus all from the good which is signified by “gold” (see n. 9550), thus what is entire and perfect; for that which is wholly from good is entire and perfect. By that which is wholly from good, thus by that which is entire and perfect, is meant when good is the all in all, not only in the truths which are signified by “the reeds,” but also in the memory-knowledges which are signified by “the pomegranates and the flowers.” But how the case herein is shall now be stated. Good is the source of truths, and truths from good are the source of memory-knowledges. So is the one derived and produced from the other. Nevertheless good is everything in its products and derivatives, because these are from good. The case herein is like that with end, cause, and effect.

[2] The end is everything of the cause, and the cause is everything of the effect; whence it follows that the end is everything of the effect, insomuch that if the end or final cause is withdrawn, there is no efficient cause and no effect of it. In like manner do the celestial, the spiritual, and the natural succeed each other; from the celestial is all the spiritual, and from the spiritual is all the natural, that is, from the celestial through the spiritual. With man all is called “celestial” that is of the good of love, all “spiritual” that is of the truth of faith thence derived, and all “natural” that is of memory-knowledge. That memory-knowledge is natural, is because this knowledge is truth appearing in the light of the world; whereas the truth of faith, insofar as it is of faith with man, is in the light of heaven.

[3] From all this it can now be seen how one thing is produced and derived from another, and that the first is everything in the products and derivatives, insomuch that if the first is withdrawn, the things which follow from it perish. Everyone capable of perception can know that the Divine is the first of all things, and therefore is the all in all of the order of things, thus in all things of good and truth which make heaven, and which make the life of heaven, with man. Consequently good from the Divine is in all the truths of faith, and if good is not everything in them, and if the Divine of the Lord is not everything in good, the man has in him nothing of heaven, thus nothing of the church.

[4] But the Divine of the Lord is in all things of good with a man, and from this in all things of truth with him, when he wills from love, and believes from the consequent faith, that all good and all truth, thus everything of love and everything of faith, are from the Lord, and absolutely nothing from himself; and also that he possesses the truth of faith in the exact proportion of his reception of good from the Lord; for, as before said, good is the all in all things of truth, and truth without good is truth without life. From all this it can be seen what is meant by that which is entire and perfect because from the same good, which is signified by “one solid of pure gold.”