11. In the internal or spiritual sense of the Word innumerable things are hidden.

The Word in its internal sense contains many things which surpass human comprehension: 3085-3086. They cannot be expressed in words, and cannot be explained: 1955. They exist solely for the angels, and are understood by them: 167. The internal sense of the Word contains the hidden things of heaven, which have to do with the Lord and His kingdom in heaven and on earth: 1-4, 937. Those hidden things do not appear in the literal sense: 937, 1502, 2161. Many other things in the writings of the prophets, which appear as if randomly scattered, in the internal sense fit together continuously in a beautiful ¹ sequence: 7153, 9022. In its original language not a single word, not even a single jot, can be missing from the literal meaning without interruption of the internal sense; and for that very reason the Word, out of the Lord's divine providence, has been preserved so completely, down to the last tittle: 7933. There are innumerable things in each individual part of the Word: 6617, 6620, 8920. And in each and every phrase: 1869. Countless things are contained in the Lord's Prayer and in its individual petitions: 6619. And in the Ten Commandments; though in the external sense of these there are some ideas which are known to every nation without revelation: 8862, 8899. In every tiny little tittle of a letter of the Word in its original language there is something holy, revealed from Heaven, this may be seen in the work Heaven and Hell 260, where the words of the Lord are explained, that Not one jot or tittle shall be lost from the Law; Matthew 5:18.

Particularly in the prophetical part of the Word there are two expressions of the same thing, as it were, but one refers to what is good and the other to what is true: 683, 707, 2576, 8339. In the Word things relating to what is good and what is true are married together, to an amazing degree, but that marriage is evident only to one who is acquainted with the internal sense: 10554. So, in the Word and in its individual parts there are divine marriage and heavenly marriage: 683, 793, 801, 2173, 2516, 2712, 5138, 7022. Divine marriage, which is the marriage between divine good and divine truth, is thus the Lord in heaven, in whom alone that marriage exists there: 3004-3005, 3009, 4137, 5194, 5502, 6343, 7945, 8339, 9263, 9314. Through Jesus also there is signified divine good, and through Christ divine truth, and thus through both divine marriage in heaven is signified: 3004-3005, 3009. This marriage-and thus the Lord as regards divine good and divine truth-is in each individual part of the Word in its internal sense: 5502. The marriage of good and truth by the Lord in heaven and in the Church is what is called heavenly marriage: 2508, 2618, 2803, 3004, 3211, 3952, 6179. Thus in this respect the Word is heaven, so to speak: 2173, 10126. Heaven is likened to marriage in the Word from the marriage of good and truth there: 2758, 3132, 4434, 4835. The internal sense is itself the genuine doctrine of the Church: 9025, 9430, 10400. Those who understand the Word according to its internal sense know the true doctrine itself of the Church, because the internal sense contains that: 9025, 9430, 10400. The internal part of the Word is also the internal part of the Church, and so also of worship: 10460. The Word is the doctrine of love towards the Lord, and affectionate regard for your neighbour: 3419-3420.

The Word in its literal meaning is like a cloud, and its glory is in its internal sense-Preface to Genesis 18; also 5922, 6343-where there is explained that the Lord will come in the clouds of the sky with glory. Also 'cloud' in the Word signifies the Word in its literal sense, and 'glory' signifies the Word in its internal sense-Preface to Genesis 18: also 4060, 4391, 5922, 6343, 6752, 8106, 8781, 9430, 10551, 10574. Things which are in the literal sense, compared to those in the internal sense, are like rough projections round a polished optical cylinder, from which nevertheless there exists in the cylinder a beautiful image of a man: 1871. Those who wish for and recognize only the literal sense are represented in the spiritual world as an ugly little old woman, while those who wish for and recognize at the same time the internal sense appear as a virgin finely clothed: 1774. The Word in all that it embraces is an image of heaven, because the Word is divine truth, and divine truth constitutes heaven, and heaven resembles one human, and in that respect The Word is an image of a human, as it were: 1871. That heaven in its total make-up resembles one human may be seen in the work Heaven and Hell 59-67. That divine truth proceeding from the Lord constitutes heaven, 126-140, 200-212. The Word is presented to the Angels in a beautiful and delightful way: 1767-1768. The literal sense is like a body, and the internal sense is like the soul of that body: 8943.

Consequently, life for the Word comes from its internal sense: 1405, 4857. The Word is pure in its internal sense, and it does not appear so in its literal sense: 2362, 2395. Things in the literal sense become holy from internal things: 10126, 10276. In the historical narratives of the Word also there is an internal sense, but within them: 4989. Thus the historical parts just as much as the prophetical parts contain hidden things of heaven: 755, 1659, 1709, 2310, 2333. The angels perceive these not in relation to history but in relation to doctrine, because they perceive them spiritually: 6884. The innermost hidden things in the historical narratives are less evident to humans than those in the prophetical parts for the simple reason that their minds are intent upon, and in contemplation of, the historical parts: 2176, 6597.

Moreover, the nature of the internal sense of the Word is shown: 1756, 1984, 2004, 2663, 3035, 7089, 10604, 10614, and it is illustrated by comparisons: 1873.

Notas a pie de página:

3085. These two verses describe the affection for truth - its origin, its nature, and the initial stage of its introduction. Its origin is described by the words 'Rebekah came out, who was born to Bethuel, the son of Milkah, the wife of Nahor, Abraham's brother'. These words convey in the internal sense the whole origin of that affection, see 3077, 3078. Its nature is described by the words 'her pitcher was on her shoulder', and 'the girl was very good looking'. These words describe its nature, see 3079-3081. The initial stage of its introduction is described by the words 'she went down to the spring, and filled her pitcher, and went up', as may be seen in 3082-3084. But these considerations, as stated above, are beyond the grasp not only of any ordinary human intellect but also of one that is more advanced. For such is the nature of the things contained in the internal sense in this chapter and in some of those that follow.

[2] The reason for this is that the idea can hardly enter anyone's head that there is a constant Divine influx by way of the internal man into the external man - that is, the idea that celestial and spiritual things flow by way of the rational man into the natural man, or what amounts to the same, into the natural things belonging to the external. Also, the idea that by means of that influx truths are constantly being summoned out of the natural man, raised up, and implanted in the good that is present in the rational can hardly enter in. And if not even these things are known to take place, what possibility is there of anyone knowing how the whole process takes place, a process involving wisdom so great, as it is from the Divine, that not the tiniest fraction can ever be explored? Only its most general aspects can be seen.

[3] This therefore being so, let no one be surprised that the things present here in the internal sense cannot be described intelligibly, and the things which are described are beyond human comprehension, for they have reference to and describe that process. Furthermore the internal sense exists chiefly for angels, to the end that by means of the Word communication may exist between heaven and man; and to the angels these things are among such as give them great delight, because food in heaven consists of everything that constitutes intelligence and wisdom. And to them the blessedness of wisdom and intelligence consists in whatever has the Lord as its subject.

9409. 'And on the children of Israel who had been set apart' means those restricted to the outward sense, separated from the inward. This is clear from the representation of 'the children of Israel who had been set apart' - that is, those who had been separated from Moses, Aaron, Nadab and Abihu, and the seventy elders, and about whom verse 2 above says 'they shall not come up' - as those restricted to the outward sense of the Word, separated from the inward, dealt with above in 9380. Something brief must be stated here about who exactly those people are, and what they are like, who are restricted to the outward sense of the Word, separated from the inward. They are those who draw no teachings about charity and faith from the Word but confine themselves to the sense of the letter. Teachings about charity and faith compose the inward substance of the Word, while the sense of the letter composes its outward form. The worship too of those restricted to the outward sense of the Word without the inward is something outward devoid of anything inward. They venerate outward things as being holy and Divine, and also believe that these things are in themselves holy and Divine, when in fact they are holy and Divine by virtue of inner realities. This was what the children of Jacob were like, see 3479, 4281, 4293, 4307, 4429, 4433, 4680, 4844, 4847, 4865, 4868, 4874, 4899, 4903, 4911, 4913, 6304, 8588, 8788, 8806, 8871.

[2] But let some examples serve to illustrate this matter. They believed that they were pure, free from all sin and all guilt, when they offered sacrifices and ate from them. For they thought that the sacrifices in their outward form alone, without the inward, were the most holy things of worship, that when used in those sacrifices the oxen, young bulls, lambs, she-goats, sheep, rams, and he-goats were holy, and that the altar was the most holy thing of all. And they thought of the bread of the minchahs and the wine of the drink-offerings in a similar way. They also believed that when they had washed their clothes and their bodies they were altogether clean, and in like manner that the perpetual fire on the altar and the fires in the lamps were in themselves holy, also the loaves of the presence, the anointing oil, and all else. This was what they believed because they rejected everything internal, so completely that they were unwilling even to hear about internal things, such as that they should love Jehovah for His sake and not their own, that is to say, not in order that they might be raised to important positions and wealth above all nations and peoples throughout the world. Nor therefore were they willing to hear that the Messiah was going to come for the sake of their eternal salvation and happiness, only for the sake of their pre-eminence over all in the world. Nor were they willing to hear about mutual love and charity towards the neighbour for the neighbour's sake and good, only for their own, so far as the neighbour was favourably disposed towards them. They thought nothing of entertaining feelings of enmity, harbouring hatred, taking vengeance, acting savagely, so long as they could lay hold of some reason.

[3] Their beliefs and actions would have been altogether different if they had been willing to accept teachings about love to and faith in the Lord and charity towards the neighbour. They would then have known and believed that burnt offerings, sacrifices, minchahs, drink-offerings, and feasting on sacrifices would not purify them from any guilt or sin, but that worship of God and heartfelt repentance would do so, Deuteronomy 33:19; Jeremiah 7:21-23; Micah 6:6-8; Hosea 6:6; Psalms 40:6, 8; 51:16-17; 1 Samuel 15:22. They would in a similar way have known that the washing of clothes and body rendered no one clean, only purification of the heart; and in like manner that the fire on the altar and fires in the lamps, also the loaves of the presence, and the anointing oil were not holy of themselves but by virtue of the inner realities which they were the signs of. They would have known too that when they were governed by those holy and inner realities they would be holy people, not on their own account, but on that of the Lord from whom everything holy springs. The children of Israel would have known these inner realities if they had received teachings about love and charity, because these declare what it is that outward things include within them. Those teachings also provide knowledge of the internal sense of the Word, because the internal sense of the Word constitutes true teachings about love to the Lord and charity towards the neighbour. It is also what the Lord teaches, when He says that on both these commands all the Law and the Prophets depend, Matthew 22:36, 40.

[4] The situation is virtually the same today in the Christian world. Here people are restricted to outward things, without anything inward, because teachings about love to the Lord and charity towards the neighbour are lacking, so much so that there is scarcely any knowledge of what celestial love is and what spiritual love is, which is charity. For the good of celestial and spiritual love, and consequently the truth of faith, constitute the inner level in a person. So it is that even at the present day the outward sense of the Word, without doctrinal teachings as regulator and guide, can be distorted as much as anyone likes. For teachings about faith without teachings about love and charity are like the darkness of night, whereas teachings about faith arising out of teachings about love and charity are like the light of day. For the good that belongs to love and charity is like the flame, while the truth of faith is like the light radiating from it.

[5] This being what people in the Christian world are like at the present day, that is to say, people restricted to outward things without anything inward, scarcely any have an affection for truth for its own sake. Here also is the reason why they are not even aware of what good, charity, or the neighbour is. They are not even aware of what the inner level in a person is, nor of what heaven is and hell is, nor of the fact that everyone is alive immediately after death. And those among them who keep to the teachings of their Church do not care whether those teachings are false or true. They learn them and endorse them not for the sake of exercising the good of charity from the heart, nor for the sake of the salvation of their soul and eternal happiness, but for the sake of getting on in the world, that is, to earn reputation, important positions, and wealth. For this reason they receive no enlightenment when they read the Word, and so will altogether deny the existence of anything inwardly present in the Word apart from what stands out in the letter. But more on this subject from experience will in the Lord's Divine mercy be stated elsewhere.