10299. An ointment the work of a perfumer. That this signifies from the influx and operation of the Divine of the Lord into each and all things, is evident from the signification of “ointment,” or “aromatic,” as being truths in each and all things of worship (see n. 10264); and from the signification of “the work of an ointment maker” or “perfumer,” as being the influx and operation of the Divine Itself (n. 10265).

[2] How it is to be understood that there must be influx and operation into each and all things of worship shall also be briefly told. It is believed by those who are not acquainted with the arcana of heaven that worship is from man, because it proceeds from the thought and affection which are in him; but the worship which is from man is not worship, consequently the confessions, adorations, and prayers which are from man, are not confessions, adorations, and prayers which are heard and received by the Lord; but they must be from the Lord Himself with man. That this is so is known to the church, for it teaches that nothing that is good proceeds from man, but that all good is from heaven, that is, from the Divine there. From this also is all the good in worship; and worship without good is not worship; consequently in holy worship the church prays that God may be present and lead the thoughts of the discourse. The case herein is this. When a man is in genuine worship, then the Lord flows into the goods and truths which are with him, and raises them to Himself, and with them the man, insofar and in such a manner as he is in them. This elevation does not appear to the man unless he is in the genuine affection of truth and good, and in the knowledge, acknowledgment, and faith that everything good comes from above, from the Lord.

[3] That it is so may be comprehended even by those who are wise from the world, for they know from their learning that natural influx, which is called by them physical influx, is not possible, but only spiritual influx; that is, that nothing can flow in from the natural world into heaven, but only from heaven into the world. From all this it can be seen how it is to be understood that the influx and operation of the Divine of the Lord are into each and all things of worship. That it is so has frequently been given me to experience; for it has been given me to perceive the very influx, the calling forth of the truths which were with me, their application to the objects of prayer, the affection of good that was adjoined, and the elevation itself.

[4] Nevertheless a man must not let down his hands and await influx, for this would be to act like an effigy devoid of life; in spite of all he must think, will, and act as of himself, and yet must ascribe to the Lord everything of thought of truth and of endeavor of good; by so doing there is implanted in him by the Lord the capability of receiving Him and the influx from Him.

[5] For man was created no otherwise than to be a receptacle of the Divine; and the capability of receiving the Divine is formed in no other way. When this capability has been formed, he afterward has no other will than that it should be so; for he loves the influx from the Lord, and is averse to any working from himself; because the influx from the Lord is the influx of good, whereas any working from himself is the working of evil. In such a state are all the angels in heaven; therefore by “angels” in the Word are signified truths and goods which are from the Lord, because the angels are receptions of these (n. 1925, 3039, 4085, 4295, 8192).

4295. And Jacob asked and said, Tell I pray thy name. That this signifies the angelic heaven and its quality, may be seen from the representation of Jacob, as being the Lord as to the Divine natural (of which above); and from the signification of “God,” whose name he asked, and also of “men,” with whom as a prince he contended and prevailed, as being truths and goods, and thus those who are in truths and goods (see n. 4287). And because the angelic heaven is heaven from truths and goods, it is specifically this which is signified by the “God and men” with whom the Lord prevailed. Occasionally also in the Word the angels are called “gods,” and this from truths and goods, as in David:

God stood in the congregation of god, He judged in the midst of the gods. I said, Ye are gods, and all of you sons of the Most High (Psalms 82:1, 6); where it is plainly evident that the “congregation of god,” and the “gods,” denote the angelic heaven. In the same:

Who in the sky can be compared unto Jehovah? Who among the sons of the gods can be likened unto Jehovah? (Psalms 89:6).

Again:

Confess ye to the God of gods; confess ye to the Lord of lords (Psalms 136:2-3).

From these passages, as also from the fact that no one can contend as a prince with God and prevail, and likewise from the fact that he who is called “God” was not willing to reveal his name, it is evident that it was the angelic heaven with which the Lord fought. That a deep secret lies hidden in these words is plainly evident from the words themselves: “Wherefore is this that thou dost ask after my name?” for if it had been Jehovah God, He would not have concealed his name; nor would Jacob have asked, “What is thy name?” for to ask the name implies that it is another or others than God Himself.

[2] That the Lord in temptations at last fought with the angels themselves, nay, with the whole angelic heaven, is a secret that has not yet been disclosed. But the case with regard to this matter is that the angels are indeed in the highest wisdom and intelligence, but have all wisdom and intelligence from the Divine of the Lord. From themselves, or from what is their own, they have nothing of wisdom and intelligence. So far therefore as they are in truths and goods from the Divine of the Lord, so far they are wise and intelligent. That the angels have nothing of wisdom and intelligence from themselves, they themselves openly confess; nay, they are indignant if anyone ascribes to them anything of wisdom and intelligence, for they know and perceive that this would be to take away from the Divine that which is Divine, and to claim for themselves that which is not theirs, and thus to incur the crime of spiritual theft. The angels also say that all that is their own is evil and false, both from their heredity and from actual life when they were men in the world (n. 1880); and that the evil and falsity is not separated or wiped away from them, they being thus justified, but that it all remains with them, and that it is by the Lord that they are withheld from evil and falsity and are kept in good and truth (n. 1581). All the angels confess these things, and no one is admitted into heaven unless he knows and believes them; for otherwise they cannot be in the light of wisdom and intelligence which is from the Lord, consequently not in good and truth. From this it may also be known how it is to be understood that heaven is not pure in the eyes of God, as we read in Job 15:15.

[3] This being the case, in order that the Lord might reduce the universal heaven into heavenly order, He admitted into Himself temptations from the angels also, who, insofar as they were in what is their own, were so far not in good and truth. These temptations are the inmost of all, for they act solely into the ends, and with such subtlety as cannot possibly be noticed. But insofar as they are not in what is their own, so far they are in good and truth, and so far cannot tempt. Moreover the angels are continually being perfected by the Lord, and yet can never to eternity be so far perfected that their wisdom and intelligence can be compared to the Divine wisdom and intelligence of the Lord; for they are finite, and the Lord is infinite; and there is no comparison between what is finite and what is infinite. From all this it can now be seen what is meant by the god with whom Jacob as a prince contended; as also why he was not willing to reveal his name.