9680. 'And let the veil be for you a divider between the holy place and the holy of holies' means between spiritual good - which is the good of charity towards the neighbour and the good of faith in the Lord - and celestial good, which is the good of love to the Lord and the good of mutual love. This is clear from the meaning of 'the holy place' as the good reigning in the middle heaven; and from the meaning of 'the holy of holies' as the good reigning in the inmost heaven. The fact that the latter good is the good of love to the Lord and the good of mutual love, and that the former good - the good reigning in the middle heaven - is the good of charity towards the neighbour and the good of faith in the Lord, is evident from all that has been shown in the places referred to in 9670 regarding both kinds of good, celestial and spiritual. The good of love to the Lord in the inmost heaven is the internal good there, while the good of mutual love is the external good there; but the good of charity towards the neighbour is the internal good in the middle heaven, and the good of faith in the Lord is the external good there. In both heavens there is an internal and an external, as there is in the Church. Regarding the Church, that this is internal and external, see 409, 1083, 1098, 1238, 1242, 4899, 6380, 6587, 7840, 8762, 9375.

[2] All good is holy, and so is all truth to the extent that it has good within it. Good is said to be holy and from the Lord because the Lord alone is holy and He it is from whom all good and all truth come, 9229, 9479. From this it is evident why the dwelling-place is called the holy place and the ark containing the Testimony is called the holy of holies. For the Testimony is the Lord Himself in respect of Divine Truth, 9503, and the ark is the inmost heaven where the Lord is, 9485. The Lord is indeed present in the middle heaven, but more immediately so in the inmost heaven. For those who have been joined to the Lord through the good of love are with Him, whereas those who have been joined to the Lord through the truth of faith are indeed with Him, but more remotely. In the middle heaven they are joined to the Lord through faith implanted in the good of charity towards the neighbour. From all this it evident why the dwelling-place outside the veil is called the holy place and the dwelling-place inside the veil is called the holy of holies.

[3] The fact that the Lord is the Source of everything holy and that He is the real 'Holy of Holies' is clear in Daniel,

Seventy weeks have been decreed concerning your ¹ people, to anoint the Holy of Holies. ² Daniel 9:24.

And in the Book of Revelation,

Who is not going to fear You, O Lord, and glorify Your name? For You alone are holy. Revelation 15:4.

Therefore also the Lord is called the Holy One of Israel in Isaiah 1:4; 5:19, 24; 10:20; 12:6; 17:7; 29:19; 30:11-12, 15; 31:1; 37:23; 41:14, 16, 20; 43:3, 14; 45:11; 60:9, 14; Jeremiah 50:29; 51:5; Ezekiel 39:7; Psalms 71:22; 78:41; 89:18; 2 Kings 19:22; and elsewhere. Anything whatever therefore among the children of Israel which represented the Lord, or the goodness and truth that emanate from Him, was called holy once it had been dedicated, because the Lord alone is holy. The Holy Spirit in the Word is also that which is holy, emanating from the Lord.

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10738. Before these things had been said they had supposed that our group as well had consisted of those who wished to confuse them with the idea of three regarding God. Consequently, having heard these things, they said that emissaries from God - whom they would now call the Lord - had also come and taught them about Him, but that they refused entrance to the visitors who disturb them, especially those with ideas of three persons in the Godhead. For they know that God is one and therefore that the Godhead is a oneness, not the unanimity of three, unless those who so insist are prepared to think of God as an angel may be thought of. That is, within an angel there is an inmost, invisible level of life, on which he thinks and is wise; an outward level of life visible in a human form, on which he sees and acts; and an emanation of life from himself, which is a sphere of love and faith surrounding him. For what the love and faith of each spirit or angel are like is recognized at a distance from the sphere of life emanating from him. In the Lord's case, they said, the emanation of life from Him consists in the Divine itself which fills and constitutes the heavens, because the Essential Being (Esse) within the life of love and faith is from Him.

[2] Having heard all this I was led to say that such an idea of three and at the same time of one is in keeping with the angelic idea of the Lord, and that it arises out of the Lord's very own teachings about Himself. For He teaches that the Father and He are one; that the Father is in Him and He is in the Father; that whoever sees Him sees the Father, and whoever believes in Him believes in the Father and knows Him; also that the Paraclete, whom He calls the Spirit of truth as well as the Holy Spirit, goes forth from Him and speaks not of His own accord but of the Lord's, so that by Him is meant the Divine going forth.

[3] And I went on to say that an idea of three and at the same time of one was in keeping with the Essential Being and the Coming-into-being (Esse et Existere) of the Lord's life when He was in the world. The Essential Being of His life was the Divine itself, since He was conceived from Jehovah and the essential being of anyone's life is what he is conceived from; the Coming-into-being of life, springing from that Essential Being, is the Human in [bodily] form. The essential being of anyone's life which the person has from his father is called the soul, and the coming-into-being of life from that essential being is called the body, the soul and the body constituting one complete human being.

[4] The relationship between them both is similar to the relationship between what lies in an endeavour and what lies in an action resulting from it. For the action is the endeavour put into effect, so that the two are one. The endeavour as it exists in a person is called the will, and the endeavour put into effect is called the action. The body is the instrument by which the will that employs it performs an action, and in the performance of it the instrument and the employer of it come together as one. So it is with soul and body.

[5] An idea of soul and body such as this is what angels in heaven have, and from that idea they know that the Lord made His Human Divine by the power of the Divine within Him, which was His soul derived from the Father. The faith accepted everywhere in the Christian world is no different from this, for that faith teaches,

As the body and soul are one man (homo), so also God and man (homo) in the Lord is one Christ. ¹

Since the unity or oneness in the Lord was such, He rose again not just as to His soul but also, unlike anyone else, as to His body which He had glorified in the world. This too He taught the disciples, when He said,

Handle Me and see; for a spirit does not have flesh and bones as you see Me have. [Luke 24:39.]

[6] This explains why the Church acknowledges the whole presence of His Humanity within the sacrament of the Holy Supper, which acknowledgement would not be possible unless His Human also were Divine.

These matters were well understood by those spirits, for such matters fall within angelic spirits' range of understanding. They also said that to the Lord alone belongs power in the heavens and that the heavens are His. In response to this I was led to say that the Church knows that too from the mouth of the Lord Himself, who said before He went up to heaven,

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

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