10188. And thou shalt make for it two rings of gold from under its border. That this signifies the sphere of Divine good, through which are conjunction and preservation, is evident from the signification of “two,” as being conjunction (see n. 5194, 8423); from the signification of “gold,” as being good (n. 9874, 9881); and from the signification of a “border,” as being a bounding to prevent their being approached and injured by evils (of which just above, n. 10187). From all this it is evident that by “two rings of gold from under the border” is signified the sphere of Divine good through which is conjunction; and that preservation also is signified, is because the altar of incense was carried by staves inserted in the rings, and by “carrying” is signified preservation (n. 9900).

[2] What the sphere of Divine good is shall here be briefly told. The sphere of Divine good fills the universal heaven, and also extends itself into hell, for it is like the sphere of the sun’s heat in the world, which in summer penetrates even into dark places where the sun does not appear. This Divine sphere was likened by the ancients to radiant circles in the midst of which was God, and round about were angels. Accordingly those who suffer themselves to be led by the Lord, thus who receive the Divine from Him, are in the sphere of Divine good in proportion to their reception of it; while those who do not receive it are indeed in the same sphere, but their interiors have been so much closed up that they do not feel the influx. For those who are in hell are in externals and are not in internals, and from their externals there exhale evils and the derivative falsities, which appear around them like the smoke from a furnace; causing the external sphere of Divine good to be dulled there, while the internal sphere of it still remains; but it is not received because it has been closed to them; nevertheless the Lord rules the hells by means of it.

[3] The reason why there is a sphere of Divine good which proceeds from the Lord, is because the Sun of heaven, which is the Lord, is Divine love itself, for this so appears; the heat thence proceeding is the good of love, and the light thence proceeding is the truth of faith; hence in the Word by the “sun” is meant the Divine love; by “fire,” and “heat,” the good of love; and by “light,” the truth of faith.

[4] Moreover, from every angel proceeds a sphere from his love, also from every spirit good and evil according to his love; but the spheres proceeding from these do not extend themselves far, whereas the Divine sphere extends through the universe, for it proceeds from the inmost, and the inmost is the all in all the things that follow in succession from it. (Concerning these spheres, see what has already been shown, partly also from experience, n. 1048, 1053, 1316, 1504-1512, 1695, 2401, 4464, 5179, 6206, 7454, 6598-6613, 8063, 8630, 8794, 8797, 9490-9492, 9498, 9499, 9534, 9606, 9607.)

7454. It is not meet to do so, for we shall sacrifice the abomination of the Egyptians to Jehovah our God. That this signifies that infernal foulness and filthiness would flow in, is evident from the signification of “it is not meet to do so,” as being that it cannot be so done; from the signification of “abomination,” as being infernal foulness and filthiness; and from the signification of “sacrificing to Jehovah God,” as being to worship their God (of whi ch above, n. 7452). Hence by “sacrificing to Jehovah God the abomination of the Egyptians” is signified that they would worship God with a worship which those would abominate who are in falsities from what is infernal contrary to this worship, and which would infest it.

[2] How the case stands with this matter is very evident from things that show themselves clearly in the other life. Every spirit, and still more every society, is surrounded with a sphere of the faith and of the life of that spirit or society. This sphere is a spiritual sphere, and by it is known the quality of the spirit, and even better that of the society. For the sphere is perceived by those who have perception, sometimes at a considerable distance; and this although the spirit or the society is in hiding, and does not communicate by thought or by speech. This spiritual sphere may be compared to the material sphere which encompasses the body of a man in the world, which is a sphere of effluvia exuding from him, and is smelled by keen-scented beasts. (Of the spiritual sphere which encompasses spirits, see n. 1048, 1053, 1316, 1504, 1519, 2401, 2489, 4464, 5179, 6206)

[3] From all this it can be seen that if infernal spirits were near where they are who are in Divine worship, they would infest them by their sphere, for in this way they who are in Divine worship would perceive what is shocking and abominable. All this shows how it is to be understood that infernal foulness and filthiness would flow in, if they were to worship God in that neighborhood. From what has been said about the spiritual sphere, or the sphere of faith and life, which exhales from every spirit, and still more from a society of spirits, it can also be seen that nothing whatever is hidden of that which a man in the world has thought, spoken, and done, but that it is in the open; for it is these things which make this sphere. Such a sphere also pours forth from the spirit of a man while he is in the body in the world; and from this his quality is also known. Therefore believe not that the things a man thinks in secret and that he does in secret, are hidden, for they are as clearly shown in heaven as are those which appear in the light of noon, according to the Lord’s words in Luke:

There is nothing covered that shall not be revealed; or hidden that shall not be known; therefore whatsoever ye have said in the darkness shall be heard in the light; and that which ye have spoken in the ear in bed-chambers, shall be proclaimed upon the housetops (Luke 12:2-3).