9680. 'And let the veil be for you a divider between the holy place and the holy of holies' means between spiritual good - which is the good of charity towards the neighbour 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. This is clear from the meaning of 'the holy place' as the good reigning in the middle heaven; and from the meaning of 'the holy of holies' as the good reigning in the inmost heaven. The fact that the latter good is the good of love to the Lord and the good of mutual love, and that the former good - the good reigning in the middle heaven - is the good of charity towards the neighbour and the good of faith in the Lord, is evident from all that has been shown in the places referred to in 9670 regarding both kinds of good, celestial and spiritual. The good of love to the Lord in the inmost heaven is the internal good there, while the good of mutual love is the external good there; but the good of charity towards the neighbour is the internal good in the middle heaven, and the good of faith in the Lord is the external good there. In both heavens there is an internal and an external, as there is in the Church. Regarding the Church, that this is internal and external, see 409, 1083, 1098, 1238, 1242, 4899, 6380, 6587, 7840, 8762, 9375.

[2] All good is holy, and so is all truth to the extent that it has good within it. Good is said to be holy and from the Lord because the Lord alone is holy and He it is from whom all good and all truth come, 9229, 9479. From this it is evident why the dwelling-place is called the holy place and the ark containing the Testimony is called the holy of holies. For the Testimony is the Lord Himself in respect of Divine Truth, 9503, and the ark is the inmost heaven where the Lord is, 9485. The Lord is indeed present in the middle heaven, but more immediately so in the inmost heaven. For those who have been joined to the Lord through the good of love are with Him, whereas those who have been joined to the Lord through the truth of faith are indeed with Him, but more remotely. In the middle heaven they are joined to the Lord through faith implanted in the good of charity towards the neighbour. From all this it evident why the dwelling-place outside the veil is called the holy place and the dwelling-place inside the veil is called the holy of holies.

[3] The fact that the Lord is the Source of everything holy and that He is the real 'Holy of Holies' is clear in Daniel,

Seventy weeks have been decreed concerning your ¹ people, to anoint the Holy of Holies. ² Daniel 9:24.

And in the Book of Revelation,

Who is not going to fear You, O Lord, and glorify Your name? For You alone are holy. Revelation 15:4.

Therefore also the Lord is called the Holy One of Israel in Isaiah 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; Jeremiah 50:29; 51:5; Ezekiel 39:7; Psalms 71:22; 78:41; 89:18; 2 Kings 19:22; and elsewhere. Anything whatever therefore among the children of Israel which represented the Lord, or the goodness and truth that emanate from Him, was called holy once it had been dedicated, because the Lord alone is holy. The Holy Spirit in the Word is also that which is holy, emanating from the Lord.

Poznámky pod čarou:

3833. 'And so it was in the evening' means when the state was still obscure. This is clear from the meaning of 'the evening' as an obscure state, dealt with in 3056. Furthermore feasts held in the evening, that is, suppers, meant nothing else among the ancients who had appropriate religious observances than the introductory state which comes before an actual joining together, which is obscure compared with that state when the joining together has taken place. Indeed when a person is being introduced into truth and from this into good, everything he learns at that time is obscure. But once good is joined to him and he regards truth from the standpoint of good, everything he learns becomes clear to him, gradually and increasingly so. For he is now no longer in doubt about whether something exists or whether it is true but knows that it exists and is true.

[2] Once a person has reached this state he starts to know countless things, for he now proceeds from the good and truth which he believes and perceives. He proceeds so to speak from the central point out to the peripheral regions; and in the measure that he proceeds from such good and truth, he sees in the same measure the things round about, and gradually more and more widely since he is constantly pushing out and extending the boundaries. Thereafter he also begins from each subject situated in the space within those boundaries, and from those subjects as new centres he pushes out new peripheral regions; and so on in the spaces within these. Consequently the light of truth radiating from good increases enormously and becomes one expanse of light, for he is now bathed in the light of heaven which shines from the Lord. But to people who are prone to doubt and who question whether something exists and is true, those countless, indeed limitless things are not visible at all. To them every single one is totally obscure. Those things are scarcely seen by them as a single whole which definitely exists, only as a single whole whose very existence they are uncertain of. Such is the condition into which human wisdom and intelligence has fallen at the present day. Being able to reason cleverly whether something exists is now the mark of a wise man, and being able to reason that it does not exist is the mark of one wiser still.

[3] Take for example the question whether in the Word an internal sense exists which such people call the mystical sense. Until they believe in the existence of it they cannot know a single one of the countless things existing within that sense, so many that they fill the whole of heaven in unending variety. Take as another example one who reasons about whether Divine Providence is merely universal and does not extend to specific details. That person cannot know the countless arcana which have to do with Providence, as many in number as the occurrences in everyone's life from start to finish and in the world from its creation to its end, and even for ever. Take as yet another example one who reasons whether good can exist in anyone, seeing that the will of man is fundamentally depraved. He cannot possibly be aware of all the arcana that have to do with regeneration, nor even that a new will is implanted by the Lord and the arcana concerning this. And the same is so with everything else. From this one may recognize what obscurity surrounds such people and that they do not even see, let alone reach, the outskirts of wisdom.