10133. Continually. That this signifies in all Divine worship, is evident from the signification of “continually,” when said of such things as belong to Divine worship, as being all, and in all; for the subject treated of is purification from evils and falsities through the good of innocence, this good being signified by “lambs;” and purification from evils and the derivative falsities, by a “burnt-offering from them.” This is said to be “continually,” because it was to be in all Divine worship; therefore also it was offered twice every day; in the morning, and in the evening; and what was offered morning and evening represented in general all worship and in all worship. For the good of innocence must be in all good, and from this in all truth, in order that it maybe good and truth in which there is life from the Divine; thus it must be in all worship, for all worship must be from the good of love and from the truths of faith, in order that it may be worship. (That all the good of the church and of heaven has innocence in it, and that without innocence good is not good, and thus worship is not worship, see n. 2736, 2780, 6013, 7840, 7887, 9262; also what innocence is, n. 3994, 4001, 4797, 5236, 6107, 6765, 7902, 9262, 9936, and the places cited at the end of n. 10021.)

[2] That “continually” denotes all, and in all, that is, all of worship and in all worship, is because it involves time. And in the heavens, where the Word is not understood in the natural sense, but in the spiritual sense, there is not any notion of time, but instead of times are perceived such things as belong to state. Here therefore by “continually” is perceived a perpetual state in worship, thus all worship, and in all worship. So it is with all the other expressions in the Word which involve anything of time, as by “yesterday,” “today,” “tomorrow,” “two days,” “three days,” by a “day,” a “week,” a “month,” and a “year;” and also by the times of the day and of the year, as by “morning,” “noon,” “evening,” “night;” “spring,” “summer,” “autumn,” and “winter.” Therefore in order that the spiritual sense of the Word may be understood, everything from its natural sense that relates to time and place, and likewise everything that relates to person, must be rejected, and instead thereof states must be thought of; from all which it can be seen how pure is the Word in the internal sense, thus how purely it is perceived by the angels in the heavens, consequently how superior are the wisdom and intelligence of the angels to the intelligence and wisdom of men, who think only from the natural fixed upon things most finite in the world and the earth. (That times in the heavens are states, see n. 1274, 1382, 2625, 2788, 2837, 3254, 3356, 3404, 3827, 4814, 4882, 4901, 4916, 6110, 7218, 7381, 8070; as also what is meant by states, see n. 4850)

[3] From all this it is evident what is signified by the “continual burnt-offering from lambs;” thus what by “continual” and “continually” in other places; as that the fire should burn continually upon the altar (Leviticus 6:13); and that continual bread should be upon the table (Numbers 4:7). By “fire,” and by “bread,” is here signified the good of love from the Lord to the Lord (that “fire” denotes this, see n. 4906, 5215, 6314, 6832, 6834, 6849, 7324, 7852, 10055; and also “bread,” n. 2165, 2177, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 9323, 9545). By “continual” is here also signified that this good must be in all worship. And that from this good as from its fire must shine the truth of faith, is signified by “making the lamp to go up continually” (Exodus 27:20). (That a “lamp” denotes the truth and good of faith, see n. 9548, 9783)

6110. Because the famine was very grievous. That this signifies desolation, is evident from the signification of “famine,” as being a lack of good and of knowledges (see n. 1460, 3364, 5277, 5279, 5281, 5300, 5579, 5893); thus a “very grievous famine” denotes desolation (n. 5360, 5376, 5415, 5576). With regard to desolation, be it known that truths and goods and the knowledges thereof make the spiritual life of those who are in heaven, for these are the celestial and spiritual foods with which they are nourished. These foods are given them daily by the Lord. When it is morning with them, goods are supplied; when it is noon, truths are supplied; but when it is evening, goods and truths are lacking, and this even unto twilight and the return of morning. The angels are then kept in a state of appetite, which is of such a nature that they long for these things more than those who are hungry on earth long for food. This state is signified by “famine,” and it is a kind of desolation, but not such as exists with those who are in the lower earth (n. 698, 699, 1106-1113).

[2] Scarcely anyone in this world can believe that the angelic heaven has such an appetite for truths and goods and the knowledges of these; for they who are intent on nothing else than gain and glory and indulgence in pleasures, will wonder that such things are a matter of life to the angels, and will say, “What are knowledges of good and of truth to me? what have these to do with life? The things which give life and the delight of life are riches, honors, and pleasures.” But be it known to them that the life which is from these things is the life of the body, and not the life of the soul, and that the former life perishes with the body, but the latter remains to eternity; and that they consult their own evil who during their abode in this world think nothing about the spiritual life.

[3] As further regards desolation, it is for the sake of inducing appetite, for goods and truths are received in accordance with this; and when the desires excited by appetite are obtained, they cause satisfaction and happiness. Wherefore in the other life they who are in desolation are soon afterward refreshed, and attain their desires. By means of such alternations are all made perfect. It is worthy of note that the alternations of the day in the natural world-morning, midday, evening, night, and again morning-perfectly represent the alternations in the spiritual world, with only this difference: that the alternations of the spiritual world flow into the understanding and the will, and sustain those things which are of the life; while the alternations in the natural world flow into those things which are of the body, and sustain them.

[4] What is still more worthy of note is that the shades of evening and the darkness of night do not come from the Lord, but from things that belong to angels, spirits, and men. For the Lord as a Sun is continually shining and flowing in, but evils and falsities from what is one’s own, being in men, spirits, and angels, turn and convert them from the Lord, and thus lead them into the shades of evening, and those who are evil into the darkness of night; in like manner as the sun of our world is continually shining and inflowing, but the earth by its rotation turns itself away from it, and brings itself into shade and darkness.

[5] The reason why these alternations take place in the natural world is that the natural world comes forth from the spiritual world, and therefore also subsists from it; and hence it is that universal nature is a theater representative of the Lord’s kingdom (see n. 3483, 4939). The reason why these alternations exist in the spiritual world is that all who are in heaven may be continually perfected. From this there are such alternations also in the natural world, for otherwise all things therein would perish with drought.

[6] Yet be it known that in heaven there is no night, but only evening, which is succeeded by the twilight that precedes the morning. But in hell there is night. There are alternations there also, but these are opposite to the alternations in heaven; for in hell morning is the heat of cupidities, noon is the itching of falsities, evening is anxiety, and night is torment. Yet through all these alternations the night dominates, and it is only the variations of shade and of the darkness of night that present these alternations.

[7] Be it further known that in the spiritual world the alternations with one person are not like those with another; and also that the alternations there are not distinguished into stated times, because it is the variations of state that present them to view; for in place of times in the natural world there are states in the spiritual world (n. 1274, 1382, 2625, 2788, 2837, 3254, 3356, 4814, 4882, 4901, 4916).