9670. 'And you shall make a veil' means the intermediary uniting this heaven and the inmost heaven, thus spiritual good to celestial good. This is clear from the meaning of 'a veil' - which served to divide the dwelling-place where the ark of the Testimony was from the part where the lampstand was and the table on which the loaves of the Presence were laid was - as the intermediary uniting the middle heaven to the inmost heaven. For the ark containing the Testimony represented the inmost heaven, where the Lord was, 9457, 9481, 9485, and the dwelling-place outside the veil represented the middle heaven, 9594. And since the good of love to the Lord composes the inmost heaven and the good of charity towards the neighbour composes the middle heaven, 'the veil' also means the intermediary uniting spiritual good to celestial good, spiritual good being the good of charity towards the neighbour, and celestial good being the good of love to the Lord. For more about those heavens, about their distinctions in accordance with those kinds of good, see the places referred to in 9277. From all this it is now evident what the veil was a sign of in both the tabernacle and the temple.

[2] These two heavens, the inmost and the middle, are so distinct and separate that there can be no entering from one into the other. Yet they constitute one heaven through intermediate angelic communities, whose disposition is such that they are able to be next door to the good of both heavens. These communities are the ones which constitute the uniting intermediary that was represented by the veil. I have also been allowed to speak on several occasions to angels from those communities. What the angels of the inmost heaven are like, and what the angels of the middle heaven in comparison are like can be demonstrated from correspondence. The angels of the inmost heaven correspond to those powers with a person which belong to the provinces of the heart and the cerebellum, whereas the angels of the middle heaven correspond to those powers with a person which belong to the provinces of the lungs and the cerebrum. The powers belonging to the heart and cerebellum are called involuntary and spontaneous, because that is what they are seen as being; but those belonging to the lungs and cerebrum are called voluntary. This to some extent demonstrates how superior the perfection of the one heaven is to that of the other, and how they differ from each other. But as for the intermediate angels next door to both heavens and linking them together, it is the networks extending from the heart and lungs, which serve to interconnect the heart and lungs, that correspond to them, and also the medulla oblongata, where the fibres of the cerebellum are joined to the fibres of the cerebrum.

[3] Angels who belong to the Lord's celestial kingdom, that is, who are in the inmost heaven, constitute the province of the heart in the Grand Man, while angels who belong to the Lord's spiritual kingdom, that is, who are in the middle heaven, constitute the province of the lungs there, see 3635, 3886-3890. This is the origin of the correspondence of the human heart and lungs, 3883-3896, and the correspondence of the cerebrum and cerebellum is much the same. What celestial angels or those who are in the inmost heaven are like, and what spiritual angels or those who are in the middle heaven are like, and what the difference is, see 2046, 2227, 2669, 2708, 2715, 2718, 2935, 2937, 2954, 3166, 3235, 3236, 3240, 3246, 3374, 3833, 3887, 3969, 4138, 4286, 4493, 4585, 4938, 5113, 5150, 5922, 6289, 6296, 6366, 6427, 6435, 6500, 6647, 6648, 7091, 7233, 7474, 7977, 7992, 8042, 8152, 8234, 8521. From this it may be evident what the intermediate angels who constitute the uniting intermediary, which was represented by the veil, are like.

[4] The tearing of the veil of the temple into two parts when the Lord endured the Cross, Matthew 27:51; Mark 15:38; Luke 23:45, was a sign of the glorification of the Lord. For when the Lord was in the world He made the Human He had assumed Divine Truth; but when He left the world He made this Human Divine Good, from which Divine Truth has since emanated, see the places referred to at the ends of 9199, 9315, Divine Good being meant by 'the holy of holies'.

[5] The glorification of the Lord's Human all the way to Divine Good which is Jehovah is also described, in the internal sense, by the process of expiation when Aaron went into the holy of holies within the veil, which is the subject in the whole of Leviticus 16. In the relative sense the same process describes human regeneration all the way to celestial good, which is the good of the inmost heaven. The process was as follows: Aaron was required to take a young bull for a [sin] sacrifice, and a ram for a burnt offering for himself and his household. He also had to put on the holy garments, which were a linen tunic, linen stockings, ¹ a linen girdle, and a linen turban; and he had to bathe his flesh in water. He was then required to take two he-goats on which he cast lots, the first of which was to be offered to Jehovah and the second sent away into the wilderness, this being done on behalf of the assembly of the children of Israel. When he sacrificed the young bull he was required to take incense inside the veil and to sprinkle some of the blood of the young bull and of the he-goat seven times over the east side of the mercy-seat, and also to put blood onto the horns of the altar. After all this he was required to confess the sins of the children of Israel, which he placed on the he-goat that was to be sent away into the wilderness. Finally he had to take off the linen garments and put on his own, and to present a burnt offering for himself and for the people; and parts of the sacrifice that had not been burnt on the altar had to be taken away outside the camp and burned. This was what had to be done once a year, when Aaron went into the holy of holies within the veil. The priestly function which Aaron discharged represented the Lord in respect of Divine Good, just as the regal function, which in later times was performed by the kings, represented the Lord in respect of Divine Truth, 6148. The process of glorification of the Lord's Human all the way to Divine Good is described in the internal sense of that chapter in Leviticus. This process was revealed to angels whenever Aaron carried out those observances and went inside the veil; and it is also revealed to angels here and now when that chapter in the Word is read.

[6] A young bull for a sin sacrifice ² and a ram for a burnt offering mean the purification of good from evils in the external man and in the internal man. The linen tunic, linen stockings, linen girdle, and linen turban which Aaron had to put on whenever he went in, and the bathing of his flesh, mean that this purification was accomplished by means of truths springing from good. Two he-goats of the she-goats for a sin sacrifice ² and a ram for a burnt offering, and the he-goat which was offered and the other which was sent away, mean the purification of truth from falsities in the external man. The incense which he was required to take inside the veil means adaptation. The blood of the young bull and the blood of the he-goat which had to be sprinkled seven times over the east side of the mercy-seat and after this over the horns of the altar mean Divine Truth that emanates from Divine Good. The confession of sins over the living he-goat which was to be sent away into the wilderness means the casting away of evil after its total separation from good. Taking off the linen garments and putting on his own when he was about to present burnt offerings, also the taking away of the flesh, skin, and dung of sacrifices outside the camp, and the burning of them, mean putting on celestial good, in the case of one who has been regenerated, and in the Lord's case the glorification of His Human all the way to Divine Good. This stage was reached after He had cast aside everything belonging to the human from His mother, so completely that He was no longer her son, see the places referred to at the end of 9315. These are the realities that are meant by that process of purification when Aaron went into the holy of holies within the veil; for after he had carried out those observances Aaron represented the Lord in respect of Divine Good. From all this it becomes clear that the veil between the holy place and the holy of holies also means the intermediary uniting Divine Truth and Divine Good within the Lord.

Poznámky pod čarou:

7233. 'It was this Aaron and Moses' means that it was from these that the teachings and the law of God among those people sprang. This is clear from the representation of 'Aaron' as the teachings of the Church, dealt with in 6998, 7009, 7089; and from the representation of 'Moses' as the law of God, dealt with in 6723, 6752. These two - the law of God and doctrinal teachings - among those who belong to the spiritual Church have their origin chiefly in the Word; they are however concerned primarily with faith and charity, the things of chief importance to the founders of that Church. The words from these have been used, yet they do not mean from Aaron and Moses but from charity and faith, which are represented by Levi, Simeon, and Reuben, who are spoken of in the verses immediately above.

[2] To go further into these matters, it should be recognized that the teachings of the spiritual Church do not consist of God's truth itself. The reason for this is that those who belong to the spiritual Church do not possess any perception of God's truth, as those who belong to the celestial Church do. Instead of that perception they possess conscience, which is formed out of the truth and goodness, whatever these may be like, which they have adopted within their own Church. For the fact that those who belong to the spiritual Church are in comparative obscurity so far as the truths of faith are concerned, see 86, 2708, 2715, 2716, 2718, 2831, 2935, 2937, 3241, 3246, 3833, 6289, 6500, 6865, 6945. This explains why all within the spiritual Church accept as the truth of faith that which their founders have declared and do not go further to search the Word to see whether it really is the truth. And if they did make this search they would not find that truth unless they had been regenerated and then received specific enlightenment. The reason for this is that although the understanding part of their minds can receive enlightenment, the new will part cannot be aroused except by one kind of good, namely that formed by connection with the truths accepted within the Church. For the will that is properly their own has been corrupted and a new will has been formed within the understanding, see 863, 875, 1023, 1043, 1044, 1555, 2256, 4328, 5113. And since the will that is properly their own is separated from the new will within the understanding, the light there is feeble, like the light from the moon and stars at night when compared with the light from the sun during the daytime. This also explains why 'the moon' is used in the internal sense of the Word to mean the good of spiritual love, and 'the sun' to mean the good of celestial love, 30-38, 1529-1531, 2495, 4060.

[3] Since this is the situation in the spiritual Church it is no wonder that for the majority faith is the essential element of the Church, not charity, and that teachings about charity are of no importance to them. The fact that the things they teach are derived from the Word does not mean that those things are Divine truths; for one can hatch any kind of teaching out of the literal sense of the Word, and seize on any such argument as may lend support to wicked desires, thus on falsity instead of truth. This is what the things taught by Jews, Socinians, and many others are like. It is different however if the teaching that is given is based on the internal sense. The internal sense is not only the sense that lies concealed within the external sense, as has been shown up to now, but is also the sense which emerges from a large number of places in the literal sense when they are correctly compared with one another. And it is the sense discerned by those in whom the understanding part of their mind has been enlightened by the Lord. For when enlightened the understanding distinguishes apparent truths from real truths, and in particular falsities from truths, though it does not form any judgements with respect to real truths in themselves. But the understanding part cannot be enlightened unless a person believes that love to the Lord and charity towards the neighbour are the chief and essential qualities of the Church. And provided that he is governed by these once he has recognized them he can go on to see countless truths; indeed he can see very many hidden things that have been disclosed to him. He does so with an inward recognition of them, insofar as he is enlightened by the Lord.