10067. 'And sprinkle it over Aaron and over his garments' means a reciprocal uniting of Divine Good and Divine Truth within the Lord's Divine Human in the higher heavens. This is clear from the representation of 'Aaron' as the Lord in respect of Divine Good, dealt with in 9806, which is the Lord's Divine Good in the celestial kingdom, dealt with in 9946, or what amounts to the same thing, in the higher heavens; from the meaning of Aaron's 'garments' as a representative sign of the Lord's spiritual kingdom lying adjacent to His celestial kingdom, dealt with in 9814; and from the meaning of 'sprinkling over them' as uniting. For what was sprinkled or poured out over someone represented a uniting, as also previously with the blood sprinkled over the altar round about, 10064.

[2] The reason why the Lord's Divine Human in the heavens is what is meant is that the subject here and in what comes immediately after is the Lord's Divine [Being] in the heavens and His union with the angels there, so that the subject is the second state of the glorification of the Lord's Human, see 10057. So it is that here 'Aaron' represents the Lord in respect of Divine Good in the celestial kingdom and 'his garments' Divine Truth in the spiritual kingdom lying adjacent to the celestial kingdom; thus the Lord in respect of both in the higher heavens is represented. The reason why the Divine Human is what this Divine Good and Divine Truth come from is that nothing Divine is acknowledged and worshipped in the heavens other than the Lord's Divine Human; for the Divine [Being] which the Lord called His Father was the Divinity within Himself. The truth that in the heavens nothing Divine is acknowledged and worshipped other than the Lord's Divine Human becomes clear from the Lord's words recorded many times in the Gospels, such as the following,

All things have been delivered to Me by the Father. Matthew 11:27; Luke 10:22.

The Father has given all things into the hand of the Son. John 3:34-35.

The Father has given the Son power over all flesh. John 17:2.

Without Me you can do nothing. John 15:5.

Father, all Mine are Yours, and all Yours are Mine. John 17:10.

All power in heaven and on earth has been given to Me. Matthew 28:18.

Jesus said to Peter, I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. Matthew 16:19.

[3] The truth of all this is also evident from the consideration that no one can be joined through faith and love to the Divine [Being] Himself without the Divine Human; for it is impossible to form in the mind any idea of the Divine [Being] Himself, called the Father, because He is incomprehensible, and that of which it is impossible to have any mental picture forms no part of a person's belief nor thus of what he loves. Yet the most important of all the elements of worship is believing in God and loving Him above all else. That the Divine [Being] Himself, or the Father, is incomprehensible is also the Lord's teaching, in John,

Nobody has ever seen God; the only begotten Son who is in the bosom of the Father, He has made Him known. John 1:18.

In the same gospel,

You have never heard the Father's voice nor seen His shape. John 5:37.

[4] And that the Divine [Being] Himself, or the Father, is comprehensible within the Lord through His Divine Human is likewise His teaching, in John,

He who sees Me sees Him who sent Me. John 12:45.

In the same gospel,

If you know Me you know My Father also, and from now on you know Him and have seen Him. He who sees Me sees the Father. John 14:6-11.

And in Matthew,

All things have been delivered to Me by My Father; and no one knows the Son except the Father, nor does anyone know the Father except the Son, and he to whom the Son wishes to reveal Him. Matthew 11:27; Luke 10:22.

The reason why it is also said that no one knows the Son except the Father is that 'the Son' is used to mean Divine Truth and 'the Father' Divine Good, each being within the Lord; and one cannot be known except from the other. That is why the Lord first says that all things have been delivered to Him by the Father, and afterwards that the Father is known to him to whom the Son wishes to reveal Him. For the meaning of 'the Son' as Divine Truth and of 'the Father' as Divine Good, each of which are the Lord's, see 2803, 2813, 3704, 7499, 8328, 8897, 9807.

From all this it is now evident that the Divine [Being] in the heavens is the Lord's Divine Human.

[5] Next it must be stated what was represented by the blood of the second lamb being sprinkled over the altar round about, and by some of the blood and some of the anointing oil being sprinkled over Aaron and over his garments. From what has been stated and shown above in 10064-10067 it is evident that the uniting of Divine Truth to Divine Good and of Divine Good to Divine Truth within the Lord's Divine Human were meant. But the arcanum that lies hidden within this has not yet been disclosed. The arcanum is that the uniting of Divine Good and Divine Truth, thus of the Divine [Being] Himself, called the Father, and Divine Truth or the Son, was reciprocal. The uniting of Divine Truth to Divine Good is meant by the sprinkling of the blood over the altar, 10064. These when they have been united are meant by the blood on the altar, some of which was to be taken, 10065, and by the anointing oil, which means Divine Good, 10066. Consequently the reciprocal uniting of Divine Truth and Divine Good within the Lord's Divine Human is meant by the sprinkling of that blood together with the anointing oil over Aaron and over his garments, as shown earlier on in this paragraph 10067.

[6] That the uniting was reciprocal is absolutely clear from the Lord's words in the following places: In John,

I and the Father ¹ are one. Even though ² you do not believe Me, believe the works, that you may know and believe that the Father is in Me, and I am in the Father. John 10:30, 38.

In the same gospel,

Do you not believe that I am in the Father and the Father is in Me? Believe Me that I am in the Father and the Father is in Me. John 14:6-11.

In the same gospel,

Jesus said, Father, the hour has come. Glorify Your Son, that Your Son also may glorify You. All Mine are Yours, and all Yours are Mine. John 17:1, 10.

In the same gospel,

Now is the Son of Man glorified, and God is glorified in Him. And God will glorify Him in Himself. John 13:31-32.

From these places it becomes clear that the Divine Good of Divine Love, which is the Father, has been united to Divine Truth, which is the Son, in a reciprocal manner within the Lord, and that consequently His Human is Divine Good. The like is also meant when the Lord says that He came from the Father, and has come into the world, and is going to the Father, John 16:27-29; that all things which are the Father's are His, John 16:15; and that the Father and He are one, John 10:30.

[7] But a better way to understand these matters may lie in considering the reciprocal joining together of goodness and truth with a person who is being regenerated by the Lord, for, as has been stated previously, the Lord regenerates people just as He glorified His Human, 10057. When the Lord regenerates a person He instills truth that will become the truth of faith in the understanding part of the person's mind and good that will become the good of love in the will part of it. There He joins the two together, and when they have been joined together the truth of faith derives its life from the good of love, and the good of love receives the specific quality of its life from the truth of faith. This joining together is accomplished in a reciprocal or mutual manner by good; it is called the heavenly marriage and constitutes heaven with the person. The Lord dwells in this heaven as that which is His, for all the good of love springs from Him, as does all the joining of truth to good. The Lord cannot dwell in anything that is the person's own, because that is evil.

[8] This mutual joining together is what is meant by the Lord's words in John,

On that day you will know that I am in My Father, and you in Me, and I in you. John 14:20.

And in the same gospel,

All Mine are Yours, and Yours are Mine, and I am glorified in them ... that they may all be one, as You, Father, are in Me, and I am in You, and they may be one in Us. John 17:10, 21-22.

A mutual joining together is described in these words, yet they should not be taken to mean that a person joins himself to the Lord. Rather the Lord joins to Himself the person who abandons evils; for the abandonment of evils is left to the person's own responsibility, and when he abandons them the reciprocal joining together of the truth belonging to faith and the good belonging to love is effected by the Lord, and not at all by that person. For as is well known in the Church, a person left to himself cannot do anything good, and so left to himself cannot receive any truth in his good. This too the Lord affirms in John,

Abide in Me, and I in you. He who abides in Me, and I in him, he it is that bears much fruit, for apart from Me you cannot do anything. John 15:4-5.

[9] Light may be cast on this mutual joining together by a person's understanding and will when joined together. His understanding is composed of truths and his will is composed of forms of good; the truths belong to the faith present in him and the forms of good to the love there. The person takes in the truths by hearing about them with his ears or reading about them with his eyes and stores them away in his memory. Those truths have to do either with circumstances involving public duties or with those involving private conduct; and they are called known facts. The person's love, which belongs to his will, employs the understanding to look at the facts stored away there and to choose from them those that are in accord with that love. It then draws and joins to itself those that are chosen, and uses them day by day to strengthen itself. The truths made living in this manner by love constitute the understanding part of the person's mind, while the actual forms of good belonging to his love constitute the will part of it. Those forms of the good of love are also like a fire burning there, while the truths which have been made living by the love and reside in the parts round about are like the light radiated from that fire. Gradually as the truths are kindled by that fire the desire is kindled in them for a mutual or reciprocal joining together. This leads to a mutual joining together that is everlasting.

[10] From all this it is clear that the good belonging to love is what effects the joining together and not the truth belonging to faith, except insofar as it has any of the good of love within it. Whether you say love or good it amounts to the same thing, for all good comes from love, and whatever comes from love is called good. Also whether you say love or the will, this too amounts to the same thing, for what a person loves, that he wills.

[11] It should be recognized that the things which have to do with circumstances involving public duties and private conduct, spoken of just above, join themselves together in the external man, whereas those which have to do with spiritual circumstances, spoken of previously, join themselves together in the internal man, and after that in the external man by way of the internal. For those that have to do with spiritual circumstances, namely those which are truths of faith and forms of the good of love to the Lord, and have regard to eternal life, link up with the heavens and open up the internal man. The extent to which this is opened, and the essential nature of that opening, is determined by the truths of faith - how many are received, and in what way they are received, within the good of love to the Lord and towards the neighbour, these loves being derived from the Lord. From this it is evident that thought remains on a merely external level in the case of those who fail to absorb the things which have to do with spiritual circumstances, and that it rises no higher than the level of the senses in the case of those who refuse to believe in their existence, however intelligent these people seem to be in what they say.

脚注:

10057. 'And you shall take the second ram' means the following state, which is that of Divine Truth emanating from the Lord's Divine Good in the heavens. This is clear from the things described in what has gone before and in what comes after. Those in what has gone before have to do with the sacrifice of the young bull and the burnt offering of the first ram, those in what comes after with the second ram and 'filling the hand with it', and finally with the sacrifice of a young bull and the daily burnt offering of lambs. Is there anyone at all rational in his thinking who does not see that these things in every detail have heavenly arcana lying within them? What other explanation could there be for the sacrifices and burnt offerings with so many ritual requirements? Why else was it necessary that the altar should be flooded with blood; that blood should be put on the tip of the ear, on the thumb, and on the big toe of Aaron and his sons, and also [sprinkled] over their garments; that in the case of the sacrifice the fat on the intestines, liver, and kidneys, and the kidneys themselves, should be burned on the altar (and all other parts burned with fire outside the camp, or else be eaten), and that in the case of the burnt offering the intestines and legs should be placed on top of the pieces and the head and burned on the altar; and also that the parts which were taken from the second ram should first be waved on the palms of Aaron and his sons, and that the other parts of it should be eaten? Let anyone who is willing to do so ask himself, Would not such requirements be earthly matters of no importance at all if they did not hold holy arcana within them? And if they are holy arcana, they must be altogether such as have to do with heaven and the Church, and in the highest sense such as have to do with the Lord; for these alone, being Divine, are holy. If people believe that the Word is holy and has been inspired by God in every single part, they must also believe that every single established practice in the sacrifices and burnt offerings embraces and contains such arcana within it. Yet what it is that those practices embrace and contain within them cannot by any means be known on earth unless it is known what is meant in heaven by such things. What is meant, however, the internal sense of the Word alone teaches, since this unfolds correspondences. For all things that exist in the natural world correspond to those which exist in the spiritual world, because the former comes into being from and is held in being by the latter.

[2] But what the sacrifices and burnt offerings described in the present chapter hold within them will be stated in the course of unfolding correspondences by means of the internal sense. The subject in the highest sense, in which all holy things are Divine, is the glorification of the Lord's Human, and in the representative sense it is the regeneration of a person. The actual process by which the Lord's Human was glorified and a person is regenerated is described fully by means of the things that were commanded regarding the sacrifices and burnt offerings. So that people may have some conception of that process let other things which their minds are capable of understanding serve to explain it. It is well known that the discernment of things seen with the eyes and heard by the ears takes place inwardly in a person; those things pass so to speak from the world by way of the eyes or ears into thought, and so into the understanding since thought belongs to the understanding. And if they are the kinds of things the person loves they pass from there into the will, and then from the will by way of the understanding into words spoken by the mouth and also into actions performed by the body. Such is the cycle in all this, passing from the world by way of the natural man into the spiritual man, and going out from there into the world again. Yet it should be remembered that this cycle is started off by the will, which is the inmost core of a person's life, and that it begins there and is inspired by it to run its full course. The will of a person in whom good is present is governed from heaven by the Lord, though the situation appears to be other than this. Influx takes place from the spiritual world into the natural world, thus through the internal man into the external man, but not the other way round; for the internal man is in heaven, whereas the external man is in the world.

[3] This cycle is the cycle of a person's life, and therefore when someone is being regenerated his regeneration proceeds in accord with that same cycle; and when he has been regenerated his life and actions proceed in accord with it. Consequently, while a person is being regenerated the truths which will compose his faith are instilled through hearing and sight; they are implanted in the memory belonging to his natural man. Then they are transferred from the memory into thought belonging to the understanding, and those which the person loves become part of his will. To the extent that they become part of his will they become part of his life, since a person's will constitutes his actual life; and to the extent that they become part of his life they become part of his affection, and so of charity in his will and of faith in his understanding. That life, which consists of charity and faith, then becomes the source of the person's words and actions. Out of the charity which occupies his will come the words he speaks with his mouth as well as the actions he performs with his body; and both come by way of his understanding, thus by way of his faith. From all this it is clear that the cycle of a person's regeneration is akin to the cycle of his life in general, and that it is in like manner started off in the will by an influx coming from heaven and beginning in the Lord.

[4] From this also it is evident that there are two states that a person undergoing regeneration experiences, the first being a time when the truths of faith are being implanted and joined to the good of charity, the second a time when the good of charity through the truths of faith governs what he says and how he acts. The first state is accordingly one that goes from the world by way of the natural man into the spiritual man, thus into heaven, and the second from heaven by way of the spiritual man into the natural man, thus into the world. The spiritual or internal man, as has been stated above, is in heaven, and the natural or external man is in the world. This cycle is the cycle of a person's regeneration, and therefore is the cycle of his spiritual life. Regarding those two states of a person who is being regenerated, see the places referred to in 9274.

[5] From what has been stated people may gain some idea of the glorification of the Lord's Human; for as the Lord glorified His Human, so He regenerates a person, and therefore, as has already been stated a number of times, the regeneration of a person is an image of the Lord's glorification. From this it is evident that the first state of His glorification consisted in making His Human Divine Truth and uniting it to the Divine Good that was within Him, and that the second state consisted in acting from Divine Good through Divine Truth. For by means of Divine Truth emanating from the Lord's Divine Good heaven is built and the Church is built, and by means of Divine Truth all within the Church are regenerated. These matters are what the sacrifices, burnt offerings, and their ritual observances spoken of in the present chapter serve to describe. The sacrifice of the young bull and the burnt offering of the first ram serve to describe the first state, and 'the fillings of the hand' with parts of the second ram the second state, while the sacrifice of the young bull and the daily burnt offering of lambs mentioned last in the chapter serve to mean the continuation of that second state.

[6] It should be remembered that purification from evils and consequent falsities in the case of a person who is being regenerated goes on unceasingly; for to the extent that a person is purified from evils and falsities the truths of faith are implanted and joined to the good of charity and the good of charity becomes the source of the person's actions. Purification from evils and falsities in man's case is not a deliverance from them; rather it is a removal or moving away of them, see 868, 887, 894, 929, 1581, 2269, 2406, 4564, 8206, 8393, 8988, 9014, 9333, 9446-9451, 9938. In the Lord's case however it was not a removal but a casting out of those which He had derived from His mother, thus a complete deliverance from them, so complete that He was no longer Mary's son, see the places referred to in 9315 (end).

These matters have been mentioned by way of introduction in order that people may know what is meant by filling the hand with parts of the second ram, spoken of in what follows immediately below.