10075. And the right hind quarter. That this signifies inmost good, is evident from the signification of “the right hind quarter,” as being inmost good. That “the right hind quarter” denotes inmost good is because the hind quarters of animals signify the same as the loins and thighs with man, and the loins and thighs with man signify conjugial love, and from this the good of celestial love, which good is the good of the inmost heaven (see n. 3021, 4277, 4280, 4575, 5050-5062, 9961), and the right loin and thigh signify the inmost good there; for the things which are on man’s right signify by correspondence the good from which is truth, and those which are on his left the truth through which is good; and consequently those which are in the middle signify the conjunction of both, that is, of good and truth. From this it can also be seen that the hind quarters are the hinder parts of the animal, where its genitals are, and not the fore parts, for these are called the “breast.” As the right hind quarter signifies inmost or celestial good, therefore when it was taken from the sacrifice and given to Aaron, it was called his “anointing.”

In Moses:

The right hind quarter shall ye give an uplifting to the priest from your eucharistic sacrifices. The breast of waving and the hind quarter of uplifting have I taken from among the sons of Israel of their eucharistic sacrifices, and I have given them to Aaron the priest and his sons for a statute forever. This is the anointing of Aaron and the anointing of his sons from the fire-offerings of Jehovah (Leviticus 7:32, 34-35).

The breast and the hind quarter are called the “anointing” by reason of the representation of spiritual and celestial good; for from correspondence the “breast” signifies spiritual good, which is the good of the middle or second heaven; and the “right hind quarter,” celestial good, which is the good of the inmost or third heaven; and the “anointing” denotes the representation of the Lord as to Divine good (n. 9954, 10019). Moreover, the breast and right hind quarter were given to Aaron from the sacrifices of the firstborn of an ox, a sheep, and a goat. That the “right hind quarter” signifies inmost good, is evident also from the fact that it is mentioned last; for the tail and the intestines are mentioned first, afterward the caul of the liver and the kidneys, and lastly the right hind quarter. The things which are mentioned first are the most external, those mentioned second are interior, and that which is mentioned last is inmost.

9961. From the loins even unto the thighs they shall be. That this signifies the extension of the exterior things of conjugial love, which are signified by “the linen breeches,” is evident from the signification of “the loins,” and “the thighs,” as being the things that belong to conjugial love; “the loins,” those which belong to its interiors; and “the thighs,” those which belong to its exteriors; thus its extension from interiors to exteriors. That “the loins” signify the interior things of this love, is because they are above; and that “the thighs” signify its exterior things, is because they are below; for the things with man which are above signify interior things, and those which are below signify exterior things. From this it is that in the Word interior things are meant by higher, and exterior by lower things (see n. 3084, 4599, 5146, 8325). With man the higher things correspond to celestial and spiritual things, which are interior; and the lower things correspond to natural things, which are exterior.

It is from this that “the feet” signify natural things (n. 2162, 3147, 3986, 4382, 4938-4952). And as by the thighs is meant the lower part of the loins, which looks toward the feet, therefore the exterior or lower things of conjugial love are signified by the thighs (n. 4277, 4280); but that in general “the loins” signify conjugial love, see n. 3021, 3294, 4575, 5050-5062. That “the loins” have this signification is from correspondence. (Concerning the correspondence of all things of man with heaven, see what has been abundantly shown in the places already cited, n. 9276, 9280.)

[2] It is said “the extension of conjugial love from interior things to exterior;” for in the heavens there is an extension of all things of love and of all things of faith, or what is the same, of all things of good and of all things of truth, for there all are conjoined according to affinities in respect to the truths of faith and the goods of love. There is such an extension in each heaven. This extension reaches also into the heavens which are beneath, because all the heavens make a one; nay, they extend even to man, so that he likewise may make a one with the heavens. This extension is what is meant by “the extension from higher or interior to lower or exterior things.” Higher or interior things are called celestial and spiritual, while lower or exterior things are called natural or worldly.

[3] As to what specifically concerns conjugial love, the extension of which is here described, this love is the fundamental of all loves; for it descends from the marriage of good and truth in the heavens; and as the marriage of good and truth is in the heavens, and makes the heavens, therefore love truly conjugial is heaven itself with man. But the marriage of good and truth in the heavens descends from the conjunction of the Lord with the heavens; for that which proceeds from the Lord and flows into the heavens is the good of love; and that which is received there by the angels is the truth thence derived, thus is the truth which is from good, or in which is good. For this reason the Lord is called in the Word the “Bridegroom” and “Husband;” and heaven with the church is called the “bride” and “wife.”

[4] From all this it can be seen how holy marriages are in heaven, and how profane adulteries are there. For in themselves marriages are so holy that there is nothing more holy, and this also for the reason that they are the seminaries of the human race, and the human race is the seminary of the heavens, for thither come the men who in the world have lived an angelic life. And on the other hand adulteries are so profane that there is nothing more profane, because they are destructive of heaven and the church with man. (That this is so, see what has been said and shown above concerning marriages and adulteries, n. 2727-2759)

[5] From all this it can be seen further why by “nakedness” are signified the filthy and infernal things spoken of in the preceding paragraph; and why it was so strictly enjoined that Aaron and his sons, while ministering, should be clothed with breeches, and that otherwise they would die; for it is said, “Thou shalt make them linen breeches to cover the flesh of their nakedness; from the loins even unto the thighs they shall be; and they shall be upon Aaron, and upon his sons, when they go into the Tent of meeting, or when they come near unto the altar to minister in what is holy; lest they bear iniquity, and die; it is a statute of an age to him and to his seed after him.”

[6] Therefore be it known that by conjugial love is meant all celestial and spiritual love, for the reason, as shown above, that love truly conjugial is the fundamental of all loves. Therefore those who are in this love are also in all other loves of heaven and of the church, for as before said, it descends from the marriage of good and truth in the heavens, which marriage makes heaven. From this also it is that in the Word heaven is compared to a “marriage,” and is likewise called a “marriage.” From this also it is evident why a warning was given that the nakednesses of Aaron and of his sons should not appear while they were ministering; for their “nakednesses” signified all loves contrary to heavenly loves, which in general, when they are ends, are called the loves of self and of the world, and are filthy and infernal loves. That this is so the man of the present day is not aware, for the reason that he is in these loves, and perceives no other delight than that which is from them. Consequently when spiritual love and celestial love are mentioned, he is perplexed, and does not know what they are, consequently what heaven is; and perhaps he will be amazed when he hears and thinks that in spiritual and celestial love, separate from the love of self and of the world, there is eternal happiness which is unutterable.