10254. 'And sweet-smelling cinnamon' means the perception of and affection for natural truth. This is clear from the meaning of 'sweet-smelling cinnamon' as the perception of and affection for natural truth, which is the interior truth of the external man. A person has life on a sensory level and life on a natural level. Both belong to the external man, but the life on the sensory level is exterior, deriving its truths from objects that exist on the planet and in the body, whereas the life on the natural level is interior, deriving its truths from the causes of which those objects are the effects. The life of the internal man is in like manner exterior and interior. The exterior derives its truths from those things that exist in the lowest parts of heaven, whereas the interior derives them from those things that exist in the interior parts of heaven. These truths within the internal man are meant by the fragrances which follow.

[2] The reason why 'sweet-smelling cinnamon' means the perception of and affection for truth is that 'a sweet smell' means a pleasing perception. A pleasing perception arises from the affection belonging to love, for if perception has any other origin it does not bring any pleasure.

All odours mean perception, see 3577, 4626, 4748.

Pleasing odours mean the perception of truth arising from good, 1514, 1517-1519, 4628, 10054, thus from the affection belonging to love.

The spheres belonging to perceptions are converted among spirits and angels into odours, 4626.

[3] In addition it should be recognized that all the sweet-smelling substances from which the anointing oil was prepared belong to the celestial group, that is, to things of the celestial kingdom, whereas the sweet-smelling substances from which the incense was made belong to the spiritual group, that is, to things of the spiritual kingdom. This also is why in the original language the term that is used to denote the spices from which the anointing oil was prepared is different and has a different root from the term used to denote the spices from which the incense was made. For in the Word there are particular terms which serve to express things of the celestial kingdom and particular terms that serve to express those of the spiritual kingdom; and there are others common to both. But to know which of these is which, one must recognize that heaven is divided into two kingdoms, as is the Church, and that the dominant essential in the celestial kingdom is the good of love to the Lord, whereas in the spiritual kingdom it is the good of charity towards the neighbour. How these differ from each other, see in the places referred to in 9277.

[4] The fact that the spice named here means the perception of and affection for celestial truth is clear in Isaiah,

Instead of spice ¹ there will be rottenness, and instead of a girdle, a falling apart, and instead of well-set hair ² , baldness. Isaiah 3:24.

This refers to the daughters of Zion, by whom the celestial Church is meant, at this point when it has been perverted. Therefore the word used for spice is the same as that in the present verse in Exodus. 'Instead of spice there will be rottenness' means that instead of the perception of and affection for truth springing from good, and of the life these bring with them, there will be a perception of and affection for falsity arising from evil, which holds no life at all within it.

[5] In Ezekiel,

The traders of Sheba and Raamah, traders with the best of every spice, and with [every] precious stone, and gold, ... Ezekiel 27:22.

These things were said in reference to Tyre, by which cognitions or knowledge of goodness and truth within the Church are meant, 'Sheba and Raamah' meaning those with whom cognitions of celestial things exist.

[6] The like is meant where the queen of Sheba is referred to in the first Book of Kings,

The queen of Sheba gave Solomon a hundred and twenty talents of gold, and a very large quantity of spices, and precious stones. No quantity of spices such as this came ever again. 1 Kings 10:10.

'Sheba' means primarily those with whom cognitions of celestial things exist, see 1171, 3240.

From all this it is evident that these spices from which the anointing oil was prepared mean the perception of and affection for truth such as exist with those who are in the Lord's celestial kingdom.

[7] The reason why the sweet-smelling substances used in the preparation of the anointing oil - which were myrrh of the highest quality, sweet-smelling cinnamon, sweet-smelling calamus, and cassia - belong to the celestial group, that is, to things of the Lord's celestial kingdom, is that the anointing oil was the sign of the Divine Good of Divine Love within the Lord, which in heaven is His Divine Celestial. For this meaning of 'the anointing oil', see 9954, 10019.

Bilješke:

9474. 'Spices for the anointing oil' means internal truths belonging to the good that consecrates. This is clear from the meaning of 'spices' as interior truths, which are the truths of internal good, dealt with below; from the meaning of 'oil' as the good of love, as above in 9473; and from the meaning of 'anointing' as consecrating to serve as a representative sign. For objects which were to represent realities that were holy were anointed with oil smelling sweetly of spices and thereby consecrated, as is clear from these words later on in Exodus,

Take for yourself the chief spices - best myrrh, sweet-smelling cinnamon, sweet-scented cane, cassia, olive oil. Afterwards you shall make it a holy anointing oil, a perfect ointment; ¹ a holy anointing oil it shall be. With it you shall anoint the tent, the ark of the Testimony, the table and all its vessels, the lampstand and its vessels, the altar of incense, the altar of burnt offering and all its vessels, and the laver and its base. Thus shall you sanctify them, that they may be most holy. ² And you shall anoint Aaron and his sons. Exodus 30:23-31.

The reason why objects were holy when they had been anointed was that they then represented realities that were holy; and from this it is evident that the anointing of something was the consecration of it to serve as a representative sign.

[2] The reason why oil was used for anointing was that oil was the sign of celestial good, and celestial good is the good of love received from the Lord, and consequently is the good of love to the Lord. This good is the indispensable element within every single aspect of heaven and eternal life. Sweet-smelling spices were used to make that oil sweet-scented, to the end that what was delightful might be represented; for 'odour' means perception, and 'a pleasant and sweet odour' means a delightful perception, see 925, 1514, 1517-1519, 3577, 4624-4634, 4748. And since every perception of good comes through truth, spices were used, by which interior truths are meant, 4748, 5621.

[3] Something more must be stated briefly about why the anointing oil and also the incense were to be made sweet-smelling. As stated above, 'oil' means the good of love, and 'spice' internal truth. But the good of love cannot come to be perceived except through truths; for truth bears witness to good, indeed is the revealer of it, and may be called the outward form of good. This is like the situation with human will and understanding, in that the will cannot make itself known except through the understanding. For the understanding takes to itself and reveals the good of the will; also the understanding is the outward form of the will, in addition to which truth belongs to the understanding and good to the will. From all this it becomes clear why the anointing oil was made to smell sweetly of spices, as also was the incense. But the difference between them is that the spicy smell of the anointing oil means the delightfulness of internal perception, whereas the spicy smell of incense means the delightfulness of external perception. For the spicy smell of the anointing oil was given off without any smoke, and so presented a sweet odour without any external appearance, whereas the spicy smell of incense was given off with the smoke.

Bilješke: