Time is an aspect of the physical world, but it is not an aspect of the spiritual world. The same is true of space: There is no space in heaven. This is hard for us to grasp or even visualize, because we live in physical bodies with physical senses that are filled with physical elements existing in time and space. Our minds are schooled and patterned in terms of time and space, and have no reference point to imagine a reality without them. Consider how you think for a second. In your mind you can immediately be in your past or in some speculative future; in your mind you can circle the globe seeing other lands and faraway friends, or even zoom instantly to the most distant stars. Such imaginings are insubstantial, of course, but if we could make them real we would be getting close to what spiritual reality is like. Indeed, the mind is like a spiritual organ, which may be why physicians and philosophers have had such a hard time juxtaposing its functions to those of the brain. What this means in the Bible is that descriptions of time -- hours, days, weeks, months, years and even simply the word "time" itself -- represent spiritual states, and the passing of time represents the change of spiritual states. Again, we can see this a little bit within our minds. If we imagine talking to one friend then talking to another, it feels like going from one place to another, even though we're not moving. The same is true if we picture a moment from childhood and then imagine something in the future; it feels like a movement through time even though it's instantaneous. Changing our state of mind feels like a physical change in space and time. The Bible simply reverses that, with marking points in space and time representing particular states of mind.

10011. 'And pour it on his head, and anoint him' means a representative sign of Divine Good in the Lord, suffusing His whole Human. This is clear from the meaning of 'pouring oil on Aaron's head' as Divine Good suffusing the Lord's whole Human, for 'oil' means Divine Good, 4582, 9474, 'Aaron' the Lord in respect of Divine Good, 9806, and 'head' the whole Human; and from the meaning of 'anointing' as a representative sign of this thing, dealt with in 9474, 9954. The reason why 'the head' means the whole Human, or the whole person, is that everything in the human being comes down from the head; for the body is an extension from the head. Therefore also what a person thinks or wills, an activity that takes place in the head, presents itself in the body as an effect. The situation with the head is like that with what is highest or inmost in the heavens. This comes down and flows into heavens below, bringing them into being and making them extensions from itself. Therefore also the human head corresponds to the inmost heaven, the body down to the loins to the middle heaven, and the feet to the lowest heaven. In short, in things that are extensions only that which is inmost has life essentially. From this it is evident that since God is the inmost in all things, or what amounts to the same thing, is the highest of them all, from Him alone comes the life that all things possess. Therefore insofar as a person receives what is of God he has life within him.

[2] Furthermore the oil that a priest was anointed with flowed from the top of his head right down onto his body, as may be seen in David,

It is like the good oil upon the head running down onto Aaron's beard, which runs down over the collar ¹ of his garments. Psalms 133:2.

In Matthew,

A woman poured an alabaster flask of balm over Jesus' head as He reclined [at the table]. Jesus said, She has poured this balm over My body to [prepare it for] the tomb. Matthew 26:7, 12.

And in Mark,

A woman came having an alabaster flask of very costly spikenard ² ; and breaking the alabaster flask she poured it over Jesus' head. And Jesus said, This woman has come beforehand to anoint My body for burial. Mark 14:3, 8.

From these places it is also evident that 'anointing the head' is anointing the whole body.

[3] The use of 'the head' to mean the whole person is further clear from very many places in the Word, for example in Isaiah,

The redeemed of Jehovah will return, and will come to Zion with song, and everlasting joy upon their heads. Isaiah 35:10.

In Moses,

Let the precious things of the produce of the sun, the firstfruits of the mountains of the east, and the precious things of the earth come on the head of Joseph, and on the crown of the head of the Nazirite among his brothers. Deuteronomy 33:14-16.

In Jeremiah,

Jehovah's storm will burst upon the heads of the wicked. Jeremiah 30:23.

In Ezekiel,

I will bring their way upon their own heads. Ezekiel 11:21; 16:43; 22:31.

[Similar words occur in] Joel 3:4, 7; Obadiah verse 15. In Ezekiel,

Woe to those who make veils upon the head [of persons] of every stature to hunt souls! Ezekiel 13:18.

In David,

God will bruise the head of [His] enemies, the hairy scalp ³ . Psalms 68:21.

From all these places it is now evident that 'head' is used to mean the whole person, so that 'pouring oil on Aaron's head' means Divine Good in the Lord, suffusing His whole Human. While He was in the world the Lord made Himself Divine Truth, and when He left the world He made Himself Divine Good, see the places referred to in 9315(end), 9199(end).

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