“Then Aaron shall cast lots for the two goats: one lot for Jehovah and the other lot for Azazel.” (Leviticus 16:8)

There are three states that precede yearly repentance:

1. humility through external truth;

2. a strong desire to replace our love with the Lord’s love;

3. and behavior based on our understanding of the Lord’s Word.

By intentionally seeking these states, we can participate in the repentance, reformation, and regeneration that the Lord is constantly endeavoring to bring to us.

The Lord describes this progression of states in the ritual given to Moses called the Day of Atonement. The story in Chapter 16 of Leviticus is a description of this process: we dress in the simple linens of servitude; we fill the Holy of Holies with incense; and then we paint the altar of burnt offering with the blood of sacrifice. After this the Lord will help us banish the goat that symbolizes the evils from which we are trying to flee. This ritual serves as the most holy and powerful description of repentance in the Old Testament, presages the power of the Divine Human of the Lord, and offers us a model of how we cooperate with the Lord to join Him in His heavenly kingdom.

Because the Israelitish church was a representation of a church, a kind of Divine reenactment of a true church, all of their rituals are symbols and pictures of the spiritual processes that are vital for the church.

The Day of Atonement was the time of the year when the Israelites, in the person of the high priest, cleansed the Tabernacle of all the residual sin of the Children of Israel, much as we might periodically clean out our closet or have a weekend of spring cleaning once a year. Our spiritual life operates the same way – things build up, and a larger examination and cleaning is sometimes in order.

The Day of Atonement is also, in the internal sense, a picture of the subordination of our external selves to our internal selves, a state of self-compulsion described by the Heavenly Doctrines as the greatest state of freedom. We should remember that all of this must be done voluntarily, and that it represents only our part in the process; regeneration is something accomplished by the Lord, and He asks us to participate.

This ritual was the only time of the year the high priest could safely enter the Holy of Holies. He would take off his official high-priest garb of breastplate, crown and ephod and instead wear a simple linen smock with simple linen breeches. He would then choose two goats, one for the Lord, one for evil. He would then mix embers from a burnt offering of a bull with a handful of incense in a firepan. Then, carefully, he would place the smoking firepan past the veil of the Tabernacle into the Holy of Holies where the Ark of the Covenant was kept. The smoke would fill the chamber and thus protect the high priest from clearly seeing the Ark and therefore being struck dead when he entered the chamber again. He would then go back, collect the blood of the sacrifice, and ritually cleanse the entire Tabernacle with the blood, sprinkling it by hand on the Ark and the interior of the tabernacle. He would then take the remaining blood and paint it on the corner posts or ‘horns’ of the altar of burnt offering, thus finishing the purification. Having cleansed the Tabernacle, the high priest could then transfer the sins of the entire people to the goat chosen for evil. This goat would then be driven into the desert, carrying with it the sins of the Israelites.

We, too, must first put on simple linen, the clothes a servant would wear, symbolizing the simple, external truths of humility we should adopt. We realize that we have no power and need help. We practice the thought that we are not masters of our fate, that we are not the authors of our own happiness, and that left to ourselves we would be incapable of use, thought, or life.

These are not thoughts in which to spend all our time. We normally try to shape our lives to be useful to those around us, but this is when we contemplate how powerless we are as we prepare to approach the Lord Jesus Christ.

Jesus Christ, in our story from the New Testament, is likewise clothed in simple linen when He teaches the disciples the value of repentance. As He washes Peter’s feet, he is clothed much as a high priest would be on the Day of Atonement.

We ourselves can imagine taking off our normal thoughts and identity like clothing. Take off your bank account and job description, take off your memory and intelligence and worries, take off your hobbies and your disposition and your habits, and put on the thought that you are simply to be obedience to the Lord’s truth.

Once he is clothed in the simple linens, the high priest then mixes holy fire from sacrifice with incense to fill the Holy of Holies of the Tabernacle with smoke. This is our second step – we must adopt the state of wanting to replace our loves – our identities – with the Lord’s love.

We are not accustomed to imagining the Lord as dangerous. As a God of love He wishes for us our eternal happiness with Him in heaven. Normally there is nothing scary or risky about us being with the Divine – all that we are is from Him already. Every now and then, however, having achieved a state of humility, we can imagine, if obscurely, what it would be like to want what the Lord wants. This can be a frightening mental process, demanding more than simply identifying how we might love the neighbor or find peace in following His commandments. The high priest reaching past the veil into the Holy of Holies is us reaching for the true notion that there is nothing lovable about ourselves that is not the Lord’s – and we should, ideally, love this notion.

We only rarely approach the celestial state represented by the Holy of Holies. Angels of the celestial heaven not only recognize that they are nothing, but also can sense – can feel – the influx from the Lord into their affections. They desire to lose their proprium, their sense of self, yet retain it to obey the Lord. They know that all they are apart from the Lord is their evils, which are essentially imaginary and insane. Who on earth can adopt, even for an hour, the desire to lose their own goals, desires and delights? Who among us is comfortable faced with the undeniable truth that we are, considered by ourselves, nothing but evil, and that evil isn’t real?

The Lord does not wish for us to see this reality without protection; the smoke of incense is our protection. By the time the high priest has left and come back with the blood, the Holy of Holies is full of sweet smoke. The Heavenly Doctrines explain that the infinite conjoins to the finite, the eternal with the temporal, through appearances. For example, we perceive the Divine as something far off like the sun, and like the sun we value the appearance of distance between ourselves and the Divine even if we know that distance isn’t real; the Divine is with us here and now.

Filling the Holy of Holies with the smoke of incense is to approach the celestial state through what the Heavenly Doctrines call ‘the acceptable perceptions of worship’. These are our prayers, the adoration of the Lord we can summon, ideas and goals the Lord can work with despite being obscure. From our perception of reality, clouded as it is with the appearance or ‘smoke’ of our own real-ness, we can worship and adore the Lord and ask to be transformed into heavenly loves without immediately experiencing what that transformation would feel like. This is like dimly perceiving the Ark of the Covenant in that curtained room through the sweet-smelling smoke of the incense. We perceive it is there, but are protected from the full implications of what we are perceiving.

We ourselves can spend some time picturing our day, re-evaluating how we live our life, and see it, dimly, through the eyes of heaven: What would your schedule look like if was planned by an angel? What should excite you or bring you peace? What if you cared only for the Lord’s truth? A fearless attempt to see this may make us uncomfortable.

We should not linger long in the Holy of Holies. The high priest comes out and uses the holy blood to next cleanse the Tabernacle, ending with the altar upon which the sacrifice was originally made. He then paints the blood on its horns, the most external part of the altar which is itself the most external item within the whole Tabernacle site.

Blood corresponds to the Divine Human, the power of the Lord Jesus Christ to change who we are. Blood symbolizes the basic but profound realization that all truth comes from good, that all wisdom is merely the shape of love, and that the Ten Commandments are the shape of the love the Lord Jesus Christ has for us.

This is the same blood offered by the Lord during Easter Week. He says to His disciples in Luke: “This cup is the new covenant in My blood, which is shed for you.” It was a new covenant because He was giving to humanity the new idea of a human God. The Israelites could not have a concept of the Divine as a person, but the Day of Atonement reveals how we approach Jesus Christ for help.

The priest physically walking from the Holy of Holies to the altar of burnt offering symbolizes the descent of our thought from the contemplation of heavenly life to an examination of our earthly behaviors. He moves, geographically, from the Ten Commandments as they are in themselves to the rest of his duties and life.

Putting blood on the horns of the altar is the third state preceding repentance – we reconsider our life in its most external facets: our physical behavior in our daily lives. This is also why the Lord on earth washed merely the feet, the lowest parts, of His disciples, not their heads and hands – it is about external matters. This step could look like us reading His Word, thinking over our day, comparing it to the testimony of the Ten Commandments, and seeing how our life would be cleaner, brighter, happier if it were more like the Ten Commandments.

Unlike the previous, potentially profound state, this third state is lower, more pedestrian. From the light of the Word, we should decide on a change to something detectable to the senses. This is the state of power where we see something both changeable and manageable; we can live life differently in some small way to be closer to the Lord. The blood is painted on the horns, the truth descends into action.

When we progress through these steps in order, we prepare ourselves to banish the goat of Azazel. This is the second of two goats – the first goat was sacrificed earlier as the goat for the Lord. This second goat represents the faith of repentance. The high priest would place his hands on the goat for Azazel and pronounce all the sins of Israel upon it. Since the goat now, ritually speaking, contained within it the rest of the residual sins of Israel, it was driven off.

The name Azazel is confusing, but is from the Hebrew word ‘azal’, meaning ‘go away’ or even vastation. It seems to depict a place separated from the Lord, a place of evil spirits. By sending away the goat for ‘Azazel’, the Children of Israel acknowledged that sin and evil were not intrinsically theirs.

We must do the same thing. The Lord in His Second Coming has made clear to us that neither good nor evil ‘belong’ to us, and the closer we come to believing and living as if this is true, the happier and more at peace we will become. We are not the source of good or evil, none of our thoughts or affections come from ourselves, and nothing makes these things ‘us’ unless we let them. We read in "Divine Providence":

To believe and think, as is the truth, that all goodness and truth originate from the Lord, and all evil and falsity from hell, seems to be an impossibility, when in fact it is something truly human and thus angelic. This is impossible for people who do not acknowledge the Lord's Divinity, and that evils are sins, but it is possible for people who do. Insofar as they refrain from evils as sins, they simply reflect on the evils in themselves and cast them away from themselves back to hell from where they came. (Divine Providence 320)

This truth can clean our lives. Just as the high priest lays his hands on the goat for Azazel, we direct our own borrowed power to driving evil out of our life. Please notice that they do not kill the goat – they remove it from camp. It is not our job to kill evil, neither can we. Instead, we flee from evil, we shun it, we remove ourselves from it. This might mean changing behaviors that are not evil in themselves but that we now perceive to feed evil: we watch what we say at the Tuesday meeting or spend less time away from home on Saturday. Prepared with humility, freshly aware of the celestial state the Lord wishes for us, and armed with a perception of what we should change in our bodily lives in the light of the Word, we change.

And that is how we undergo yearly examination and repentance, something the Heavenly Doctrines encourage us to do. The Day of Atonement does not describe the daily repentance with which we are familiar but a yearly repentance, a more thorough cleaning. It is a process, as we have said, wholly managed and performed by the Lord, but He asks that we participate.

The process described is universal; the Atonement ritual describes individual repentance, spiritual vastation, how a church undergoes investigation and correction, it even describes how we can clean our worship of our own proprium and worldly concerns. The process of approaching the Divine is eternal.

This ritual is also the closest the Children of Israel came to their God. As the Easter season starts and our thoughts turn to the last events of the Lord’s life on earth, we should give some thought as to how we will approach Him. Perhaps this is a time for us to approach Him in a state of repentance: We start in simple linen, a state of humility before our God. We then approach carefully with incense, our mind perceiving what it can of celestial life. We then return to our life, painting our behavior with the blood of Divine Truth. Finally, we can be prepared to drive evil from our life and draw closer to our living God.

“Jehovah, I cry unto you: make haste unto me; give ear unto my voice, when I cry unto you. Let my prayer be set forth before you as incense; and the lifting up of my hands as the evening sacrifice.” (Psalm 142:1-2)

Other references: John 13:3-10, Arcana Coelestia 10208.

9828. And a belt. That this signifies a general bond in order that all things may look to one end, is evident from the signification of a “belt,” or “girdle,” as being a general bond; for it gathers up, encloses, holds in connection, and secures all the interior things, which without it would be set loose, and would be scattered. That “the belt” denotes a general bond to the intent that all things may look to one end, is because in the spiritual world the end reigns, insomuch that all things there may be called “ends;” for the Lord’s kingdom, which is a spiritual world, is a kingdom of uses, and uses there are ends; thus it is a kingdom of ends. But the ends there follow one another and are also associated together in a varied order; the ends which follow one another being called “intermediate ends,” but the ends which are associated together being called “consociate ends.” All these ends have been so mutually conjoined and subordinated that they look to one end, which is the universal end of them all. This end is the Lord; and in heaven with those who are receptive, it is love and faith in Him. Love is there the end of all their wills, and faith is the end of all their thoughts, these being of the understanding.

[2] When each and all things look to one end, they are then kept in an unbroken connection, and make a one; for they are under the view, the government, and the providence of One who bends all to Himself in accordance with the laws of subordination and consociation, and thus conjoins them with Himself; and also at the same time bends them to their companions in a reciprocal manner, and in this way conjoins them with each other. From this it is that the faces of all in heaven are kept turned to the Lord, who is the Sun there, and is thus the center to which all look; and this, wonderful to say, in whatever direction the angels may turn (see n. 3638). And as the Lord is in the good of mutual love, and in the good of charity toward the neighbor-for He loves all, and through love conjoins all-therefore the angels are also turned to the Lord by regarding their companions from this love.

[3] For this reason those things which are in ultimates, and which gather up and enclose, in order that each and all things may be kept together in such a connection, were represented by belts or girdles; which in the spiritual world are nothing else than goods and truths in the ultimates, or in the extremes, and which enclose the interior things. By the girdles around the loins were represented celestial goods, and by the girdles around the thighs, and also around the breast, were represented spiritual goods and truths in the ultimates or extremes.

[4] Such things are signified by “the girdles of the loins” in the following passage:

Jehovah said unto the prophet, Buy thee a linen girdle, and put it upon thy loins; but thou shalt not draw it through water. So I bought a girdle, and put it upon my loins. Then the word of Jehovah was made unto me, saying, Take the girdle, and go to Euphrates, and hide it in a hole of the rock. At the end of many days I went to Euphrates, and took again the girdle, and behold it was corrupt, it was profitable for nothing. Then said Jehovah, This evil people, who refuse to hear My words, and are gone after other gods, shall be even as this girdle, which is profitable for nothing (Jeremiah 13:1-10).

In the spiritual sense by “the linen girdle” is here meant the good of the church, which encloses and holds together in connection the truths in it. Because the good of the church was at that time non-existent, and the truths were consequently dispersed, it is said that it should “not be drawn through water;” for “water” denotes the truth which purifies and thus restores. “The hole of the rock in which the girdle was hid” denotes truth falsified; “the Euphrates” denotes the extension and boundary of the celestial things of good in their ultimate. He who does not know the nature of the Word, may suppose that this is only a comparison of the people and their corruption with the girdle and its corruption; but in the Word all comparisons and metaphorical sayings are real correspondences (n. 3579, 8989). Unless everything in this passage had a correspondence, it would never have been commanded that the girdle should not be drawn through water, that it should be put upon the loins, and that the prophet should go to the Euphrates, and should hide it there in a hole of the rock. It is said that the girdle should be “put upon the loins,” because from correspondence “the loins” signify the good of celestial love (n. 3021, 4280, 5050-5062); thus the placing of the girdle upon the loins denotes conjunction with the Lord through the good of love by the mediation of the Word.

[5] That a “girdle” denotes good bounding and conjoining is plain also in Isaiah:

There shall go forth a rod out of the stem of Jesse; righteousness shall be the girdle of His loins, and truth the girdle of His thighs (Isaiah 11:1, 5);

this is said of the Lord; “the righteousness that shall be the girdle of the loins” denotes the good of His love which protects heaven and the church. It is said of the sons of Israel that when they ate the passover, “their loins were to be girded” (Exodus 12:11); which signifies that thus all things were in order, and prepared to receive good from the Lord, and were ready for action (n. 7863). It is from this that those who are ready are said to be “girded,” as is said also of the seven angels in Revelation:

There went forth from the temple the seven angels that had the seven plagues, clothed in linen white and shining, and girt about the breast with golden girdles (Revelation 15:6).

[6] It is said of Elijah:

He was a hairy man, and girt with a girdle of leather about his loins (2 Kings 1:8);

and in like manner of John:

John had clothing of camel’s hair, and a leathern girdle about his loins (Matthew 3:4).

Elijah and John were so clothed and girded because they both represented the Word; and therefore their garments denote the Word in the external sense which is natural; for “the hair” denotes the natural (n. 3301, 5247, 5569-5573). “Camels” denote general memory-knowledges in the natural (n. 3048, 3071, 3143, 3145); “leather” and “skin” signify what is external (n. 3540); thus a “leathern girdle” signifies that which gathers up, encloses, and holds together in connection, the interior things. (That Elijah represented the Word, see the preface to Genesis 18, and n. 2762, 5247; and in like manner John the Baptist, n. 9372)

[7] As truths and goods are set loose and are dispersed by evil deeds, it is said of Joab after he had slain Abner with deceit, that “he put the bloods of war in his girdle that was on his loins” (1 Kings 2:5), by which is signified that he had dispersed and destroyed these things; and therefore when truths have been dispersed and destroyed, it is said that “instead of a girdle there shall be a rent, and instead of a work of entwining, baldness” (Isaiah 3:24); speaking of the daughters of Zion, by whom are signified the goods that belong to the celestial church; “a rent instead of a girdle” denotes the dispersion of celestial good.

[8] It is also said of Oholibah, which is Jerusalem, in Ezekiel:

When she saw men portrayed upon the wall, the images of the Chaldeans portrayed with vermilion, girded with girdles on their loins, she doted upon them (Ezekiel 23:14-16);

by which are signified truths profaned; for “the Chaldeans” denote those who profess truths outwardly, but inwardly deny them, and thus profane them; “men portrayed upon the wall” denote appearances of truth in outward things; and in like manner “images portrayed with vermilion;” “the girdles with which they were girt on the loins” denote the goods which they feign in order that their truths may be believed.

[9] From all this it can now be seen what was signified in the representative church by the “girdles,” which gather together the garments into one. But that such things were signified can with difficulty be brought to the belief of the natural man, for the reason that he can with difficulty cast away the natural idea about girdles, and about garments in general; and in its place take to himself the spiritual idea, which is that of good holding truths together in connection; for the natural thing, which appears before the sight, keeps the mind fixed on itself, and is not removed unless the intellectual sight can be raised even into the light of heaven, and the man thus be able to think almost abstractedly from natural things. When this is done, there enter the spiritual things of the truth of faith and the good of love, which are imperceptible to the merely natural man.