9993. 'And unleavened cakes mixed with oil' means purification of the mid-celestial. This is clear from the meaning of 'cakes' as the mid-celestial, dealt with below; and from the meaning of 'oil' as the good of love, dealt with in 886, 4582, 4638. From this it is evident that 'cakes mixed with oil' means the celestial that springs directly from the inmost part, for 'oil' is the good of love, which is inmost. The situation is that the heavens are divided into two kingdoms, one of which is called spiritual, the other celestial. The understanding part of the human mind corresponds to the spiritual kingdom in the heavens and the will part of it to the celestial kingdom there, 9835. In each kingdom there is an internal part and an external, as there is also in the human understanding and will. For the human understanding has an internal part and an external, and so does the human will. The internal part of the understanding forms the spiritual life of the internal man, and the external part of the understanding forms the spiritual life of the external man. But the internal part of the will forms the celestial life of the internal man, while the external part of the will forms the celestial life of the external man. The existence in the human mind of an internal part and an external may be recognized by anyone who stops to reflect. It may be recognized in particular in hypocrites, cheats, crafty types, and villains. What all these think deep within themselves is contrary to the truths of faith, and also what they will is the opposite of the good deeds of heavenly love; but on the surface their thought and will are in line with those truths and good deeds, which they also consequently declare and perform for all the world to see.

[2] In addition it should be recognized that each kingdom in the heavens, the spiritual kingdom and the celestial, has three parts; each has an inmost part, a middle, and an outward, see 9873. The inmost part of the celestial kingdom consists in the good of love to the Lord; the middle part there consists in the good of mutual love, which is good emanating from that of love to the Lord; and the outward part consists in delight emanating from the good of mutual love. The first two reside in the internal man of inhabitants of the Lord's celestial kingdom, whereas the third resides in their external man. These three were represented by unleavened bread, unleavened cakes mixed with oil, and unleavened wafers anointed with oil; and purification of them is represented by the offering of the three on the altar together with a burnt offering or else a sacrifice. The fact that those kinds of good in their proper order are meant can be recognized solely from the consideration that these three types of cereal offering were commanded and also their preparation described in the Books of Moses. This would never at all have been done if those things had not embodied arcana of heaven and the Church. What other use could such things have had?

[3] But I realize that those arcana are intelligible to scarcely anyone at the present day, because what is worldly permeates everything that people understand and will at the present day, and those who think of heaven and wish to be there do not have, and do not wish to have any other notion of it apart from a natural and earthly one. And where that kind of notion and wish exist, thus where that kind of love is present, there is no room for the mysteries of heaven. It would be altogether different if the human mind delighted in heavenly more than in worldly things. For the things which a person delights in are the ones he finds intelligible, as for instance when he delights in the intricacies of countries' public affairs, or in the intricacies of people's moral attitudes. By moral attitudes is meant what constitutes their loves and affections, and consequently their thoughts. Such are easily discovered by a crafty person, because he takes delight in leading others by means of those he discovers, to the end that he may acquire important positions or monetary gain, or earn reputation on account of these.

[4] That which is celestial in the internal man is meant by 'cakes', the reason being that they are second in order; for first in order is the unleavened bread, second the cakes mixed with oil, and third the wafers anointed with oil. These three were called minchahs, and they were offered on the altar along with burnt offerings and sacrifices. How they were to be made is described in Leviticus 2, and how they were to be offered is described in various places, how for example they were to be offered by Aaron on the day of his anointing in Leviticus 6:20-23.

[5] The term 'cakes' is also used in the Word to mean the good of love in general. So it is that the loaves of the Presence or the showbread are called 'cakes' in Moses,

You shall take fine flour and bake it into twelve cakes, two-tenths [of an ephah] shall there be in one cake. And you shall place them on the table before Jehovah. And you shall put pure frankincense on each row. Leviticus 24:5-9.

'Pure frankincense' that was put on the cakes was a sign of truth springing from celestial good, which is the lowest or outermost of the celestial kingdom.

[6] The good of love in general is again meant by 'cakes' in Jeremiah,

The sons gather pieces of wood, and the fathers kindle fire, the women knead dough to make cakes for Melecheth ¹ of heaven, and to pour out drink offerings to other gods. Jeremiah 7:18; 44:19.

'Making cakes for Melecheth of heaven' means offering worship to the devil with the good of celestial love, and 'pouring out drink offerings to other gods' means offering worship to Satan with the truths of faith. For 'Melecheth of heaven' means those who are in the hell of genii, and 'other gods' those who are in the hell of evil spirits, about whom see 5977, 8593, 8622, 8625. Those in the hell of genii taken all together are called the devil, and those in the hell of evil spirits are called Satan.

[7] The good of spiritual love however is meant by 'cakes' in Hosea,

Ephraim has become a cake not turned. Hosea 7:8.

But here 'a cake' is expressed by a different word in the original language, which means the good of spiritual love. 'A cake not turned' is a situation in which the external man rules the internal. When this situation comes about in a person it is an inversion of order, for then the external is the master and the internal the servant. 'Ephraim' is the Church's power of understanding, which receives light and is stirred with affection when truths and forms of the good of faith are accepted, 3969, 5354, 6222, 6234, 6238, 6267.

Poznámky pod čarou:

886. That 'olive' means the good that stems from charity is clear not only from the meaning of 'olive' but also from the meaning of 'oil' in the Word. Olive oil in addition to spices was used to anoint priests and kings, and it was also used in the lamps. Concerning the former, see Exodus 30:24, and the latter, Exodus 27:20. The reason olive oil was used in anointing and in lamps was that it represented everything celestial and so everything good that stems from love and charity. Oil is in fact the essential element of the tree, its soul so to speak, as the celestial or the good that stems from love and charity is the essential element or soul itself of faith. This is the origin of its representation. That 'oil' means that which is celestial or the good that stems from love and charity may be confirmed from many places in the Word, but since the olive itself is referred to here, let some that confirm the meaning solely of the olive be quoted. In Jeremiah,

Jehovah called your name, Green Olive Tree, fair with shapely fruit. Jeremiah 11:16.

The name given here applies to the Most Ancient or celestial Church, which was the basis of the Jewish Church. Consequently all the representatives of the Jewish Church had regard to celestial things, and through the latter to the Lord.

[2] In Hosea,

His branches will go out and his beauty will be like the olive, and his smell like that of Lebanon. Hosea 14:6.

This refers to the Church that is to be established. Its beauty is 'the olive', that is, the good that stems from love and charity, while 'the smell like that of Lebanon' is resulting affection for the truth of faith. 'Lebanon' stands for its cedars, which meant spiritual things, or the truths of faith.

In Zechariah,

Two olive trees beside the lampstand, one on the right of the bowl and one on the left of it. These are the two sons of pure oil, standing beside the Lord of the whole earth. Zechariah 4:3, 11, 14.

Here 'the two olive trees' stands for the celestial and the spiritual, and so for love which belongs to the celestial Church and for charity which belongs to the spiritual Church. These stand to the right and to the left of the Lord. 'The lampstand' here means the Lord, just as it used to represent Him in the Jewish Church. 'The lamps' are celestial things from which spiritual things radiate like rays of light, or light itself, from a flame. In David,

Your wife will be like a fruitful vine on the sides of your house, your sons will be like olive shoots. Psalms 128:3.

Here 'a wife like a vine' stands for the spiritual Church, and 'sons' stands for the truths of faith which are called 'olive shoots' because they stem from the goods of charity. In Isaiah,

Gleanings will be left in it, as the shaking of an olive tree, two or three berries on the top of the [highest] branch. Isaiah 17:6.

This refers to the remnants residing with a person. 'Olives' stands for celestial remnants. In Micah,

You will tread olives but not anoint yourself with oil, and tread the new wine but not drink wine. Micah 6:15.

And in Moses,

You will plant and dress vineyards but not drink wine. You will have olive trees within all your borders but not anoint yourself with oil. Deuteronomy 28:39-40.

The subject here is the abundance of doctrinal detail concerning the goods and truths of faith which they rejected because of the kind of people they were. From these quotations it becomes clear that 'a leaf' means the truth of faith and 'olive' the good that stems from charity. And similar things are meant by 'the olive leaf which the dove was carrying in its mouth', that is, a small measure of the truth of faith deriving from the good that stems from charity was now showing itself with the member of the Ancient Church.