10202. 'And when Aaron causes the lamps to go up between the evenings he shall burn it' means the raising up also in an obscure state of love, when also truth exists in its shade. This is clear from the meaning of 'causing the lamps to go up', or to burn brightly, as enlightening with Divine Truth, and consequently endowing with intelligence and wisdom, dealt with immediately above in 10201; from the representation of 'Aaron' as the Lord in respect of Divine Good, and in respect of the work of salvation, dealt with in 9806, 9965, 10068; from the meaning of 'between the evenings' as an obscure state of love, and consequently a state of truth in shade, dealt with in 10134, 10135; and from the meaning of 'burning incense' as the raising up of worship, dealt with above in 10198. From all this it is evident that 'when Aaron causes the lamps to go up between the evenings he shall burn incense' means a raising up by the Lord of everything of worship in an obscure state of love, when also truth exists in its shade. The nature of all this becomes clear from what has been stated immediately above in 10200, 10201, to the effect that states of love are varied in heaven, just as times of day and seasons of the year are in the world, and that truth exists in its own light to the extent that good exists in its own heat, that is, in its love. Consequently when love is not so much in its heat, neither is truth in its light. This being so, reference is made to 'adorning the lamps in the morning' but 'causing them to go up in the evening'; for causing them to go up implies raising and increasing the light of truth, as much as is possible in that state.

9683. 'And you shall place the table outside the veil' means influx through heavenly blessings belonging to love. This is clear from the meaning of 'the table', on which the loaves of the Presence were laid, as the receptacle of heavenly blessings, dealt with in 9527, 9545; and from the meaning of 'outside the veil' as outside the uniting intermediary through which indirect influx comes, for 'the veil' means a uniting intermediary, 9670. And since this table was placed immediately behind the veil an influx through heavenly blessings belonging to the inmost heaven, which are forms of the good of love, is meant. The fact that this influx comes both indirectly from the Lord through the inmost heaven, and directly from Him, may be seen from the places referred to above at the end of 9682. The situation with all the good which constitutes heavenly life and so eternal life with man and with angel is that the inmost core of good is the Lord Himself and consequently the good of love which emanates directly from Him. The next in order is the good of mutual love, after this the good of charity towards the neighbour, and finally the good of faith. This is the order in which forms of good beginning with the inmost core succeed one another. From this it may be seen what the situation is with direct and indirect influx. In general a degree of good below other degrees, that is, good which is more external, is good in the measure that it holds more internal good within itself, for in the same measure is its closeness to the Lord Himself, who is the inmost good, as has been stated. But the ways in which succeeding degrees of good - more internal ones within more external - are arranged and set out varies from one person to the next according to the way they receive them, and the way each one receives them is conditioned by the spiritual and moral development of that person's life in the world; for the life everyone leads in the world remains with them forever.

[2] The Lord also flows directly into each individual person, for without this direct influx the indirect achieves nothing at all. The reception of direct influx is determined by order as it exists with man or angel, thus by Divine Truth emanating from the Divine, for this constitutes that order, 1728, 1919, 2447, 4839, 5703, 7995, 8512, 8513, 8700, 8988. True order for a person therefore is to lead a life of good which comes from the Lord, that is, to live from the Lord. The influx is constant; it enters into every single impulse of a person's will and turns it, as far as possible, in the direction of true order; for the will that is properly a person's own is constantly drawing him away from such order. The situation is as it is with a person's voluntary and involuntary powers. His voluntary powers are constantly drawing him away from order, but his involuntary ones are constantly bringing him back to it. For this reason the motion of the heart, which is involuntary, has been set free completely from the person's conscious will, as has the activity of his cerebellum; and the motion of the heart and the forces of the cerebellum control the powers of the will, preventing them from driving on beyond certain limits and wearing out the life of the body prematurely. Therefore the chief agents of both powers - of both involuntary powers and voluntary ones - have been joined and work together in the whole body. These matters have been mentioned to help to cast some light on the idea regarding the direct and indirect influx from the Lord of the celestial blessings which belong to love and the spiritual ones which belong to faith.