10122. And a bullock of sin thou shalt offer daily upon the propitiations. That this signifies the continual removal of evils and of the derivative falsities in the natural man by means of the good of innocence from the Lord, is evident from the signification of “a bullock,” as being the good of innocence in the natural man (see n. 9391, 9990); and from the signification of “sin,” as being purification from evils and the derivative falsities; for by “sin” is meant the sacrifice for sin (n. 10039), and by the “sacrifice for sin” is signified purification from evils and falsities (n. 9938, 9990, 10022, 10053). It is said the “removal” of evils and the derivative falsities, for the reason that the evils and falsities pertaining to man are not cast out, but only removed (see the places cited in n. 10057). And from the signification of “daily,” as being continually; and from the signification of “propitiations,” as being the reception of the good of love and of faith from the Lord after the removal of evils and the derivative falsities (n. 9506).

[2] It is said the removal of evils and “the derivative falsities,” because all falsities are from evil, and therefore insofar as evil is removed, so far falsities are removed. The case herein is this. All things in heaven bear relation to good and the derivative truth, whereas all things in hell bear relation to evil and the derivative falsity; hence likewise in man, all things with him which are from heaven bear relation to good and truth, but all things with him which are from hell bear relation to evil and falsity. Or, what is the same, all things with man which are from the Lord bear relation to good and truth, but all things which are from man himself bear relation to evil and falsity. Now as these are the things to which all things in the universe bear relation, and man is a receptacle of them, therefore there are two things with man which receive them, one called the will, and the other the understanding. The will is the receptacle of good or of evil, and the understanding is the receptacle of truth or of falsity. The will which is from the Lord, which is also called the new will, is the receptacle of good; whereas the understanding which is from the Lord, which is also called the new understanding, is the receptacle of truth. But the will which is from man’s own, and is also called the old will, is the receptacle of evil, and the understanding which is from man’s own, and is also called the old understanding, is the receptacle of falsity. Into this understanding and into this will, man is born from his parents; but into the former understanding and into the former will, man is born from the Lord, which is done when he is being regenerated. For when a man is being regenerated, he is conceived and born anew.

[3] Man has been so created that the will and the understanding make a one, so that these two together constitute one man; for the understanding has been given to man that he may understand truth, but to the end that it may be implanted in the will and become good; and insofar as it becomes of the will, so far it is in the man, because the will is the inmost of man, and is the being of his life; but the understanding is exterior and comes forth from the will; for that which a man wills, he loves, and that which he loves, he feels delightful, and therefore calls good; while the understanding favors it and confirms it by reasons, and these he calls truths. Hence the will and the understanding really make a one; but it appears otherwise, as is the case when a man understands what is true, and yet wills what is evil. Nevertheless, when he is left to himself, and is thinking from himself, he understands just as he wills, that is, as he loves.

[4] That a man who wills what is evil can nevertheless speak what is true, and also do what is good, is from hypocrisy, to which truth and good serve as means. If these means are taken away from him, and he is left in freedom, such a man rushes into evils according to the pleasure of the will, and he defends them by his intellectual faculty. This is especially manifest from such persons in the other life, where everyone comes into a state similar to that of his will; and then those who have not a new will from the Lord rush into evils of every kind, and think such things as favor evils, however much in the world they had spoken and acted quite differently. For it is a law of Divine order that the will and the understanding should make one mind, thus one man; consequently that the whole man should be either in heaven or in hell, and should not hang between the two; that is, with the eye look to the things that belong to heaven, and with the heart to those which belong to hell. By the heart is meant the will, and by the eye the understanding.

10057. And thou shalt take the second ram. That this signifies the following state, which is of Divine truth proceeding from the Lord’s Divine good in the heavens, is evident from what goes before and what follows; in what goes before, the subject treated of was the sacrifices from the bullock, and the burnt-offering from the first ram; in what follows, the subject treated of is the second ram, and the filling of the hand by it; and lastly the sacrifice from the bullock, and the daily burnt-offering from lambs. Who cannot see, if he thinks from reason in some measure enlightened, that arcana of heaven lie concealed in these details? For otherwise to what purpose would have been the sacrifices and burnt-offerings with so many rituals; as that the altar should be drenched with blood, and that blood should be put upon the lap of the ear, the thumb of the hand, and the great toe of the foot, of Aaron and of his sons, and also upon their garments; and that in the sacrifice the fat of the intestines, of the liver, and of the kidneys, together with the kidneys themselves, should be burned upon the altar, and the rest should be burned with fire outside the camp, or should be eaten; and in the burnt-offering, that the intestines and the legs placed on the pieces and the head should be burned; also that the parts of the second ram should first be waved on the palms of Aaron and his sons, and that some parts of it should be eaten. Let anyone who wishes, consider whether such things would not have been merely earthily and of no account if they had not involved holy arcana; and if they involve holy arcana, these must of necessity be such as belong to heaven and the church, and in the supreme sense to the Lord, for these alone are holy, because Divine. If there be faith that the Word is holy and inspired by the Divine in respect to each and all things, there must also be faith that each and all things that were instituted concerning the sacrifices and burnt-offerings comprehend and contain within them such arcana. But what they comprehend and contain within them cannot possibly be known on earth, unless it is known what is signified by such things in the heavens; and what is signified the internal sense of the Word alone teaches, because this sense unfolds the correspondences. For all things in the natural world correspond to those in the spiritual world, for the reason that the former world comes forth and subsists from the latter.

[2] But what the sacrifices and burnt-offerings described in this chapter involve, will be told in a series by unfolding the correspondences by means of the internal sense. In the supreme sense, in which all holy things are Divine, the glorification of the Lord’s Human is treated of, and in the representative sense the regeneration of man. The very process of the glorification of the Lord’s Human, and of the regeneration of man, is fully described by the things commanded concerning the sacrifices and burnt-offerings; and in order that this process may be apprehended, I may set it forth by means of such things as can fall into the understanding. It is known that what is seen with the eyes and heard with the ears is perceived inwardly with man, and as it were passes out of the world through the eyes or ears into the thought, thus into the understanding, for the thought is of the understanding; and if they are such things as are loved, they pass from this into the will, and from the will by way of the understanding into the speech of the mouth, and also into the act of the body. Such is the circle of things out of the world through the natural man into his spiritual man, and from this again into the world. But be it known that this circle is instituted from the will, which is the inmost of man’s life, and that it begins there, and is from this accomplished; and the will of a man who is in good is directed from heaven by the Lord, though it appears otherwise. For there is an influx from the spiritual world into the natural, thus through the internal man into his external, but not the reverse; for the internal man is in heaven, but the external in the world.

[3] As this circle is the circle of man’s life, therefore during man’s regeneration he is regenerated according to the same, and when he has been regenerated, he lives and acts in accordance with it. Therefore during man’s regeneration the truths which are to be of faith are insinuated through the hearing and sight, and these truths are implanted in the memory of his natural man. From this memory they are withdrawn into the thought that belongs to the understanding, and those which are loved become of the will; and insofar as they become of the will, they become of the life, for the will of man is his very life; and insofar as they become of the life, they become of his affection, thus of charity in the will and of faith in the understanding. Afterward the man speaks and acts from this life, which is the life of charity and of faith; from charity which is of the will goes forth the speech of the mouth and also the act of the body, both by way of the understanding, thus by the way of faith. From all this it is evident that the circle of the regeneration of man is like the circle of his life in general; and that it is in like manner instituted in the will by means of an influx out of heaven from the Lord.

[4] Hence also it is plain that there are two states in the man who is being regenerated, the first when the truths of faith are being implanted and conjoined with the good of charity, the second when he speaks from the good of charity by means of the truths of faith, and acts according to these; thus that the first state is from the world through the natural man into the spiritual, thus into heaven; and the second is from heaven through the spiritual man into the natural, thus into the world. As said above, the spiritual or internal man is in heaven, and the natural or external man is in the world. This circle is the circle of the regeneration of man, and consequently is the circle of his spiritual life (concerning this twofold state of the man who is being regenerated, see the places cited in n. 9274).

[5] From what has been said, some idea may be formed of the glorification of the Lord’s Human; for as the Lord glorified His Human, so He regenerates man, and therefore, as already often said, the regeneration of man is an image of the glorification of the Lord. From this it is evident that the first state of His glorification was to make His Human Divine truth, and to unite it with the Divine good that was in Him; and that the second state was to act from Divine good through Divine truth. For heaven and the church are founded through the Divine truth that proceeds from the Lord’s Divine good; and through this are regenerated all who are in the church.

These are the things described by the sacrifices and burnt-offerings, and their rituals, that are treated of in this chapter. By the sacrifice from the bullock and by the burnt-offering from the first ram is described the first state; and by the fillings of the hand from the second ram is described the second state; and finally by the sacrifice from the bullock, and by the burnt-offerings, is signified the continuance of this.

[6] Be it known that with a man who is being regenerated, purification from evils and their falsities goes on continually, for insofar as a man is purified from evils and falsities, so far are implanted the truths which are of faith, and these are conjoined with the good which is of charity, and insofar the man afterward acts from the good of charity. Purification from evils and falsities with man is not liberation from them, but is their removal (see n. 868, 887, 894, 929, 1581, 2269, 2406, 4564, 8206, 8393, 8988, 9014, 9333, 9446-9451, 9938). But with the Lord there was not removal, but casting out of those things which He derived from the mother, thus full and complete liberation from them, insomuch that He was no longer the Son of Mary (see the places cited in n. 9315, at the end). All this has been premised in order that it may be known what is signified by the filling of the hand from the second ram, of which in what now follows.