9670. And thou shalt make a veil. That this signifies the intermediate which unites this heaven and the inmost heaven, thus spiritual good with celestial good, is evident from the signification of the “veil,” which made a division between the Habitation where was the ark of the Testimony, and the place where were the lampstand and the table on which were the breads of faces, as being the intermediate which unites the middle heaven and the inmost heaven; for by the ark in which was the Testimony was represented the inmost heaven, where the Lord is (see n. 9457, 9481, 9485), and by the Habitation outside the veil was represented the middle heaven (n. 9594). And as the good of love to the Lord makes the inmost heaven, and the good of charity toward the neighbor makes the middle heaven, therefore by the “veil” is also signified the intermediate which unites spiritual good and celestial good. Spiritual good is the good of charity toward the neighbor, and celestial good is the good of love to the Lord (that the heavens are distinguished according to these goods, may be seen f rom the citations given above n. 9277). From all this it is now evident what is signified by the “veil,” both in the tabernacle and in the temple.

[2] These two heavens, namely the inmost and the middle, are so distinct that there is no entrance from the one into the other. But still they constitute one heaven by means of intermediate angelic societies, which are of such a genius that they can accede to the good of both heavens. These societies are what constitute the uniting intermediate which was represented by the veil. It has also been sometimes granted me to speak with angels from these societies. The quality of the angels of the inmost heaven, and the relative quality of the angels of the middle heaven, can be seen from correspondence. To the angels of the inmost heaven correspond those things in man which belong to the province of the heart, and to that of the cerebellum; but to the angels of the middle heaven correspond those things in man which belong to the province of the lungs, and to that of the cerebrum. The things that belong to the heart and the cerebellum are called involuntary and spontaneous, because they so appear; but those which belong to the lungs and the cerebrum are called voluntary. From this can in some measure be seen the nature of the perfection of the one heaven over the other, and also the nature of the difference between them. But to the intermediate angels who accede to both heavens, and conjoin them, correspond the cardiac and pulmonary networks of blood vessels by means of which is effected the conjunction of the heart with the lungs; and also the medulla oblongata, in which the fiber of the cerebellum is conjoined with the fiber of the cerebrum.

[3] (That the angels who are of the Lord’s celestial kingdom, that is, who are in the inmost heaven, constitute the province of the heart in the Grand Man; and that the angels who are of the Lord’s spiritual kingdom, that is, who are in the middle heaven, constitute the province of the lungs, see n. 3635, 3886-3890; also that from this comes the correspondence of the heart and of the lungs in man, n. 3883-3896.) It is the same with the correspondence of the cerebrum and the cerebellum. The quality of the celestial, or of those who are in the inmost heaven, and the quality of the spiritual, or of those who are in the middle heaven; and the difference between them, may be seen above (n. 2046, 2227, 2669, 2708, 2715, 2718, 2935, 2937, 2954, 3166, 3235-3236, 3240, 3246, 3374, 3833, 3887, 3969, 4138, 4286, 4493, 4585, 4938, 5113, 5150, 5922, 6289, 6296, 6366, 6427, 6435, 6500, 6647, 6648, 7091, 7233, 7877, 7977, 7992, 8042, 8152, 8234, 8521). From this it can be seen what is the quality of the intermediate angels who constitute the uniting intermediate which was represented by the veil.

[4] That the veil of the temple was rent in twain when the Lord suffered the cross (Matthew 27:51; Mark 15:38; Luke 23:45) signified His glorification; for when the Lord was in the world, He made His Human Divine truth; but when He departed out of the world, He made His Human Divine good, from which the Divine truth now proceeds (see the citations in n. 9199, 9315). Divine good is the holy of holies.

[5] The glorification of the Lord’s Human even to the Divine good which is “Jehovah,” is also described in the internal sense by the process of expiation, when Aaron entered into the holy of holies within the veil (Leviticus 16); and in the relative sense by the same process is described the regeneration of man even to celestial good, which is the good of the inmost heaven. The process referred to was as follows. Aaron was to take a bullock for a sacrifice, and a ram for a burnt-offering, for himself and his house; and he was to put on the garments of holiness, which were a tunic of linen, breeches of linen, a belt of linen, and a miter of linen, and to wash his flesh in water. And he was to take two he-goats, and cast lots upon them; and one of these was to be offered to Jehovah, and the other to be sent forth into the wilderness; the latter for the assembly of the sons of Israel. When he sacrificed the bullock he was to bring incense within the veil and to sprinkle of the blood of the bullock and of the he-goat seven times upon the propitiatory [mercy seat] eastward, and also to put blood upon the horns of the altar.

Afterward he was to confess the sins of the sons of Israel, which he was to put upon the he-goat, and this was to be sent forth into the wilderness. Lastly he was to put off the garments of linen, and to put on his own, and to make a burnt-offering for himself and for the people. The sacrifices that were not to be offered are stated. This was to be done every year, when Aaron entered into the holy of holies within the veil. The priesthood which Aaron administered represented the Lord as to Divine good, even as the regal office which was afterward vested in the kings represented the Lord as to Divine truth (n. 6148). The process of the glorification of the Lord’s Human even to Divine good is here described in the internal sense. This process was exhibited to the angels when Aaron performed these things and entered within the veil, and it is also now exhibited to them when this portion of the Word is read.

[6] By “the bullock for the sin-offering,” and by “the ram for a burnt-offering,” is signified the purification of good from evils in the external and in the internal man; by “the tunic of linen, the breeches of linen, the belt of linen, and the miter of linen,” which he was to put on when he entered in, and by “the washing of his flesh,” is signified that the purification was effected by means of truths from good; by “the two he-goats of the goats for a sin-offering,” and by “the ram for a burnt-offering,” and by “the he-goat which was offered,” and by the other one that was “sent forth,” is signified the purification of truth from falsities in the external man; by “the incense which he was to bring within the veil,” is signified adaptation; by “the blood of the bullock; and the blood of the he-goat which was to be sprinkled seven times upon the propitiatory [mercy seat] eastward and afterward upon the horns of the altar,” is signified Divine truth from Divine good; by “the confession of sins over the living goat, which was to be sent forth into the wilderness,” is signified a complete separation and casting out of evil from good; by his “putting off the garments of linen, and putting on his own garments,” when he was to offer the burnt-offerings, also by “the bringing forth of the flesh, the skin, and the dung of the sacrifices outside the camp and burning them,” is signified the putting on of celestial good with a regenerate person, and the glorification in the Lord of the Human even to Divine good, after all those things had been rejected which were of the human derived from the mother, even until He was no longer her son (see the citations in n. 9315). These are the things which are signified by this process of purification, when Aaron entered into the holy of holies within the veil; for after these things had been performed, Aaron represented the Lord as to Divine good. From all this it can be seen that by “the veil between the holy and the holy of holies” is also signified the intermediate uniting the Divine truth and the Divine good in the Lord.

9199. And an orphan. That this signifies those who are in truth and not yet in good, and nevertheless long for good, is evident from the signification of “an orphan,” as being those who are in truth and long for good. The reason why these are signified by “orphans,” is that sons bereaved of father and mother, thus they who are deprived of interior good and truth, are “orphans;” for by “father” in the Word is signified interior good, and by “mother” truth conjoined with this good (see n. 5581); and by “sons” are signified the truths thence derived. (That “sons” denote truths may be seen above, n. 489, 491, 553, 1147, 2813, 3373, 6583.) That sons are here meant by “orphans,” and not daughters, is plain from the following verse, where it is said, “and your sons shall be orphans.” That “orphan sons” denote those who long for good, is “because the Lord is then in the place of a father to them; as in David:

A father of the orphans, and a judge of the widows, is God in the habitation of His holiness (Psalms 68:5).

[2] That “orphans” denote those who have been instructed in the truths of faith of the church from the Word, and thereby are afterward led to good, is plain also from the Lord’s words in John:

I will ask the Father, and He will give you another Paraclete, ¹ that he may abide with you to eternity, the Spirit of truth; whom the world cannot receive, for it seeth him not, neither knoweth him; but ye know him, for he abideth with you, and is among you. I will not leave you orphans; I will come unto you. These things have I spoken unto you while abiding with you. But the Paraclete, the Holy Spirit, he shall teach you all things (John 14:16-18, 25-26).

[3] That those are “orphans” who are in truths and long for good can be seen here from every detail; for by “the Paraclete” is meant the Divine truth, which the Lord was while in the world, and which proceeded from the Lord after He had glorified His Human and had gone out of the world. Therefore He says that “He will send the Paraclete,” and that “He Himself will come.” “Sending the Paraclete” denotes enlightening and instructing in the truths of faith; and “coming to them” denotes leading into good. Therefore He says, “I will not leave you orphans.” It has been stated that by “the Paraclete” is meant the Divine truth which the Lord was while in the world, and which proceeded from Him after He had glorified His Human and had gone out of the world. That this is so, the Lord several times plainly taught. But those who distinguish the Divine into Persons, and not into Essences united in one, do not apprehend this; for the Word is explained and apprehended by a man according to the ideas previously received by him. So also where the Lord says that “He is in the Father and the Father in Him; that the Father and He are one; and that all things that are His are the Father’s and all things of the Father are His” (John 10:30; 14:1-11, 20; 16:15; 17:10).

[4] But to proceed with the further explanation of the things stated above. That by “the Paraclete” is meant the Divine truth, is plain from the very words of the Lord, for he is called “the Spirit of truth,” and it is also said, “the Paraclete, the Holy Spirit, shall teach you all things.” That the Lord was the Divine truth while in the world, is plain also from the words of the Lord in the above passage, for He says that “He will send another Paraclete (that is, in His place), even the Spirit of truth;” and of Himself He says that they know Him, because He abideth with them, and is among them. And also:

I tell you the truth, if I go not away, the Paraclete will not come unto you; but if I go away, I will send him unto you (John 16:7).

And in another passage:

This spoke He of the Spirit, which they that believed in Him should receive; for the Holy Spirit was not yet, because Jesus was not yet glorified (John 7:39).

And again He says that “He is the way, and the truth” (John 14:6); and also that “He is the Word, and that God is the Word, and that the Word became flesh” (John 1:1-3, 14); where “the Word” denotes the Divine truth. (That the Lord while in the world was the Divine truth, see n. 3195, 4687, 4727, 6716, 6864, 7499, 8127, 8724.)

[5] And that the Divine truth proceeds from the Lord since He glorified His Human, and went away out of the world, is plain also from the Lord’s words, “When I go away, I will send the Spirit of truth unto you” (“to send” denotes to go forth and to proceed, n. 2397, 4710); and also, “When he is come, he shall teach you all the truth; for he shall not speak from himself; but what things soever he shall hear, he shall speak. He shall glorify Me; for he shall take of Mine, and shall declare it unto you” (John 16:13-14 That when the Lord went away out of the world He became the Divine good even as to the Human, may be seen above (n. 3704, 3712, 3737, 3969, 4577, 5704, 6864, 7014, 7499, 8241, 8724, 8760, 9167); and that then, from the Divine good, which He Himself is, proceeds the Divine truth, even as from the sun proceeds the light of the universe (n. 3636, 3643, 3969, 5704, 7083, 8127). To these references may be added those cited above (n. 9194).

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