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)

3750. What kind of idea of heaven those have who are believed to have more than ordinary communication therewith, and influx thence, was also shown me to the life. They who appear above the head are those who in the world had been desirous to be worshiped as deities, and with whom the love of self had been exalted to the utmost height, by successive steps of power, and by a consequent imaginary liberty; they are also deceitful under the appearance of innocence and love to the Lord. From the phantasy of height they appear on high above the head; but nevertheless are beneath the feet in hell.

[2] One of these spirits led himself down to me; and others informed me that in the world he had been a pope. He conversed with me very courteously; first concerning Peter and his keys, which he imagined he himself was in possession of. But when he was questioned concerning the power of admitting into heaven whomsoever he pleased, he was found to have so gross an idea of heaven that he represented a kind of door which gave entrance; and he said that he opened that door to the poor gratis, but that the rich paid according to their ability, and that what they paid was holy. Being asked whether he believed that those whom he had admitted remained there, he said that he did not know, but if not, they went out again. He was then told that he could not know their interiors, as to whether they were worthy, and that they might be robbers, who will be in hell. He answered that this was no concern of his, and if they were not worthy they might be sent out. But he was instructed what is meant by the keys of Peter, namely, the faith of love and charity; and inasmuch as the Lord alone gives such faith, therefore it is the Lord alone who admits into heaven; and that Peter does not appear to anyone; and that he is a simple spirit, who has no more power than others. He had no other opinion about the Lord than that He ought to be worshiped insofar as He gives such power; but if He should not give it, it was perceived that he thought that He ought not to be worshiped. Further: in conversing with him concerning the internal man, he was found to have an unclean idea of it.

[3] The liberty, fullness, and delight of the respiration he enjoyed when he sat upon his throne in the Consistory, and believed that he spoke from the Holy Spirit, was shown me to the life. He was let into a state similar to that in which he had been when present there (for in the other life everyone can easily be let into the state of life he had in the world, because the state of his life remains with him after death); and his respiration was communicated to me, such as he then had. It was free, and attended with delight-slow, regular, deep, filling the breast; but when he was contradicted, there was somewhat as it were rolling itself and creeping in the abdomen, from the continuation of the respiration; and when he supposed that what he was laying down was Divine, he perceived it from the respiration being more tacit, and as it were in agreement therewith.

[4] I was afterwards shown by whom such popes are directed, namely, by a crowd of sirens who are above the head, who have contracted a nature and life of insinuating themselves into all kinds of affections, with a design to exercise command, and to subject others to themselves, and to destroy for the sake of self all they are able to destroy; using for this purpose holiness and innocence as means. They are timid on their own account, and act cautiously; but when occasion offers, they will for the sake of self rush into cruelty without mercy.