10067.“弹在亚伦和他的衣服上”表高层天堂中在主的神性人身里面神性良善与神性真理的相互合一。这从“亚伦”的代表，以及亚伦的“衣服”和“弹”在它们上面的含义清楚可知：“亚伦”是指神性良善方面的主（参看9806节），也就是主在属天国度（参看9946节），或也可说，在高层天堂的神性良善；亚伦的“衣服”是毗邻主之属天国度的主之属灵国度的一个代表（9814节）；“弹”在它们上面是指合一。弹在或洒在、倒在某人身上的东西代表一种合一，和前面一样，即血要洒在坛的周围（10064节）。
所表示的，之所以是主在天堂里的神性人身，是因为此处和接下来所论述的主题是主在天堂的神性，以及祂与那里的天使的联结，因而是主之人身的荣耀的第二个状态（10057节）。正因如此，“亚伦”在此代表在属天国度中的神性良善方面的主，他的“衣服”代表毗邻属天国度的属灵国度中的神性真理；因此，所代表的是在高层天堂中的这二者方面的主。这神性良善与神性真理正是来自神性人身，因为在天堂，除了主的神性人身外，没有丝毫神性得到承认和敬拜；因为被主称为祂的“父”的神性就是祂自己里面的神性。在天堂，除了主的神性人身外，没有丝毫神性得到承认和敬拜，这一点从主在福音中多次所说的话明显看出来，如下面这些话：
一切所有的，都是我父交付我的。（马太福音11:27；路加福音10:22）
约翰福音：
父已将万有交在子手里。（约翰福音3:34，35）
同一福音书：
父已赐给子权柄，管理凡有血气的。（约翰福音17:2）
又：
离了我，你们就不能做什么。（约翰福音15:5）
又：
父啊，我的一切都是你的，你的一切也是我的。（约翰福音17:10）
马太福音：
天上地上所有的权柄，都赐给我了。（马太福音28:18）
耶稣对彼得说，我要把天国的钥匙给你。凡你在地上所捆绑的，在天上也要捆绑。凡你在地上所释放的，在天上也要释放。（马太福音16:19）
事实的确如此，这一点也可从以下事实明显看出来：没有神性人身，没有人能通过信和爱与神性本身结合；事实上，在脑海里形成对被称为“父”的神性本身的任何概念是不可能的，因为祂是不可理解的，无法思及的东西不可能成为一个人信仰的一部分，因而不可能成为他所爱的一个对象。然而，一切敬拜最重要的元素就是信神，并爱祂胜过一切。神性本身，就是“父”，是不可理解的，主在约翰福音也教导了这一点：
从来没有人看见神，只有在父怀里的独生子将祂表明出来。（约翰福音1:18）
同一福音书：
你们从来没有听见父的声音，也没有看见祂的形状。（约翰福音5:37）
神性本身，就是“父”，在主里面通过祂的神性人身是可理解的，祂在下列经文中同样教导了这一点：
人看见我，就是看见那差我来的。（约翰福音12:45）
约翰福音：
你们若认识我，也就认识我的父。从今以后，你们认识祂，并且已经看见祂。人看见了我，就是看见了父。（约翰福音14:6-11）
马太福音：
一切所有的，都是我父交付我的。除了父，没有人知道子；除了子和子所愿意指示的，没有人知道父。（马太福音11:27；路加福音10:22）
经上之所以还说“除了父，没有人知道子”，是因为“子”表示神性真理，“父”表示神性良善，这二者都在主里面；若不通过那一个，就不可能知道这一个；因此，主先是说，一切所有的，都是父交付祂的，然后说，子愿意将父揭示给的人知道父。“子”是指神性真理，“父”是指神性良善，二者皆属于主（参看2803，2813，3704，7499，8328，8897，9807节）。由此明显可知，天堂里的神性就是主的神性人身。
接下来必须说一说洒在祭坛周围的第二只公绵羊的血，以及弹在亚伦和他衣服上的那点血和那点膏油分别代表什么。从前面的阐述和说明（10064-10067节）明显可知，这些事物表示在主的神性人身里面，神性真理与神性良善，并神性良善与神性真理的合一。但隐藏在这一切里面的奥秘尚未揭开。这奥秘就是，神性良善与神性真理，因而被称为“父”的神性本身与被称为“子”的神性真理的合一是相互的。将血洒在坛上表示神性真理与神性良善的合一（10064节）；坛上的血（其中的一点血要取出，10065节）和表示神性良善的膏油（参看10066节）表示已经合一的这些。因此，将这血与膏油一起弹在亚伦和他衣服上表示神性真理与神性良善在主里面的相互合一，如前所示（10067节）。
合一是相互的，这一点从主在下列经文中所说的话看得非常清楚：
我与父为一。你们纵然不信我，也当信这些事，叫你们又知道又相信：父在我里面，我也在父里面。（约翰福音10:30，38）
同一福音书：
我在父里面，父在我里面，你不信吗？你们当信我，我在父里面，父在我里面。（约翰福音14:10-11）
又：
耶稣说，父啊，时候到了，愿你荣耀你的儿子，使儿子也荣耀你。我的一切都是你的，你的一切也是我的。（约翰福音17:1，10）
又：
如今人子得了荣耀，神在祂身上也得了荣耀。神要因自己荣耀祂。（约翰福音13:31-32）
从这些经文可以看出，神性之爱的神性良善，就是“父”，已经与神性真理，就是“子”合一，是以一种相互的方式在主里面合一；因此，祂的人身本身就是神性良善。祂“从父出来，到了世界，往父那里去”（约翰福音16:27-29）、“凡父所有的，都是祂的”（约翰福音16:15），以及“父与祂为一”（约翰福音10:30）所表相同。
不过，若想想良善与真理在一个正被主重生之人里面的相互结合，就能更好地理解这些问题，因为如前所述，主使人重生，就像祂荣耀祂的人身一样（10057节）。当主使一个人重生时，祂把将要变成信之真理的真理逐渐灌输到此人心智的理解力部分，把将要变成爱之良善的良善灌输到心智的意愿部分，并在那里将二者结合在一起；当它们被结合在一起时，信之真理就从爱之良善获得自己的生命，爱之良善则从信之真理拥有其生命的具体品质。这种结合通过良善以一种相互的方式实现，被称为天上的婚姻，并构成与此人同在的天堂。主就住在这个天堂里面，如同住在祂自己东西里面，因为一切爱之良善皆源于祂，真理与良善的一切结合也是。主不可能住在属于人自己的任何东西里面，因为那是邪恶。
这种相互结合就是主在约翰福音所说这些话的意思：
到那日，你们就知道我在父里面，你们在我里面，我也在你们里面。（约翰福音14:20）
约翰福音：
我的一切都是你的，你的也是我的，并且我因他们得了荣耀。使他们都合而为一，正如你父在我里面，我在他们里面，使他们也在我们里面合而为一。（约翰福音17:10，21，22）
这些话描述了一种相互结合；然而，它们的意思不是说人将自己与主结合起来，而是说主将那弃绝邪恶的人与祂自己结合起来；因为弃绝邪恶需要此人自己的决定，当他弃绝它们时，属于信的真理和属于爱的良善的相互结合就由主实现，根本不是由那人实现。事实上，如在教会众所周知的，人靠自己不能行任何良善，因而靠自己不能在其良善里面领受任何真理。主在约翰福音也肯定了这一点：
你们要住在我里面，我也住在你们里面。住在我里面的，我也住在他里面，这人就多结果子，因为离了我，你们就不能做什么。（约翰福音15:4，5）
这种相互结合可通过人的理解力与意愿的结合来说明。人的理解力是由真理构成的，他的意愿则是由良善构成的；真理属于存在于他里面的信，良善属于存在于他里面的爱。人通过用耳朵听，或用眼睛读而接受真理，并将它们储存在记忆中。这些真理要么与文明状态有关，要么与道德状态有关，被称为记忆知识。人的爱属于他的意愿，这爱利用理解力来观看储存在记忆中的这些事物，并从记忆中选择那些与这爱相一致的事物。然后，它将所选的事物召唤出来，与它们结合，并天天利用它们来强化自己。真理以这种方式被爱变活，并构成此人心智的理解力部分，而属于其爱的良善本身则构成其心智的意愿部分。爱之良善也像那里燃烧的火，而被爱变活并居于周围部分的真理则像这火发出的光。渐渐地，随着真理被这火点燃，对一种相互结合的渴望就在它们里面被点燃。一种永恒的相互结合便由此而来。
由此明显可知，真正产生结合的，是爱之良善，而不是信之真理，除非这真理拥有爱之良善在里面。无论你说爱，还是说良善，意思都一样，因为一切良善皆来自爱，凡来自爱的，都被称为良善。而且无论你说爱，还是说意愿，意思也是一样的，因为凡一个人所爱的，他都会去意愿。
要知道，与文明或道德状态有关的事物，如刚才所述，在外在人里面将自己结合起来；而与属灵状态有关的事物，如前所述，则在内在人里面，然后通过内在人在外在人里面将自己结合起来。与属灵状态有关的事物，就是系信的真理和对主之爱的良善，并关注永生的事物，与天堂相联，并打开内在人。它们打开内在人的程度，以及这种打开的性质或说打开的方式取决于信之真理，即接受了多少，它们是以什么样的方式在对主和对邻之爱的良善里面被接受的，这些爱源于主。由此明显可知，对那些没有同时吸收与属灵状态有关的事物之人来说，思维仅停留在一个外在层面；而对那些拒绝相信或否认这些事物的存在之人来说，无论他们说起话来显得何等聪明，思维不会上升高过感官层面。
Potts(1905-1910) 10067
10067. And shalt sprinkle it upon Aaron, and upon his garments. That this signifies the reciprocal unition of Divine good and Divine truth in the higher heavens, is evident from the representation of Aaron, as being the Lord as to Divine good (see n. 9806), which is the Divine good of the Lord in the celestial kingdom (see n. 9946), or what is the same, in the higher heavens; and from the signification of the "garments of Aaron," as being a representative of the spiritual kingdom of the Lord adjoined to His celestial kingdom (n. 9814); and from the signification of "sprinkling" upon them, as being to unite, for that which was sprinkled and poured upon anyone represented unition (as also above, in that the blood was to be sprinkled upon the altar round about, n. 10064). [2] That the Divine Human of the Lord in the heavens is meant, is because in this passage and in what now follows the subject treated of is the Divine of the Lord in the heavens, and His unition with the angels there, thus the second state of the glorification of the Lord's Human (n. 10057). Therefore here by Aaron is represented the Lord as to Divine good in the celestial kingdom; and by his garments, as to Divine truth in the spiritual kingdom adjoined to the celestial kingdom; thus as to both in the higher heavens. That it is the Divine Human from which these things are, is because no other Divine is acknowledged and worshiped in the heavens than the Divine Human of the Lord; for the Divine which the Lord called His "Father," was the Divine in Him. That in the heavens no other Divine is acknowledged and worshiped than the Lord as to the Divine Human, can be seen from many of the Lord's words in the Evangelists as from these:
All things are delivered unto Me by the Father (Matt. 11:27; Luke 10:22). The Father hath given all things into the hand of the Son (John 3:34, 35). The Father hath given to the Son power over all flesh (John 17:2). Without Me ye can do nothing (John 15:5). Father, all Mine are Thine, and all Thine are Mine (John 17:10). All power hath been given unto Me in the heavens and on earth (Matt. 28:18). Jesus said to Peter, I will give thee the keys of the kingdom of the heavens; and whatsoever thou shalt bind on earth, shall be bound in the heavens; and whatsoever thou shalt loose on earth shall be loosed in the heavens (Matt. 16:19). [3] That this is so is also plain from the fact that no one can be conjoined by faith and love with the Divine Itself without the Divine Human; for the Divine Itself, which is called the "Father," cannot be thought of, because it is incomprehensible, and what cannot be thought of cannot become a matter of faith, nor therefore an object of love; when yet the chief of all worship is to believe in God, and to love Him above all things. That the Divine Itself, which is the "Father," is incomprehensible, the Lord also teaches in John:
No man hath ever seen God; the only-begotten Son, who is in the bosom of the Father, He hath set Him forth (John 1:18). Ye have neither ever heard the voice of the Father, nor seen His shape (John 5:37). [4] And that the Divine Itself, which is the "Father," is comprehensible in the Lord through His Divine Human, He again teaches in these passages:
He that seeth Me, seeth Him who sent Me (12:45). If ye have known Me, ye have known My Father also; and henceforth ye have known Him, and have seen Him. He that seeth Me, seeth the Father (John 14:6-11). All things have been delivered unto Me of My Father; and no one knoweth the Son, save the Father; neither doth anyone know the Father save the Son, and he to whom the Son shall be willing to reveal Him (Matt. 11:27; Luke 10:22). That it is also said, "no one knoweth the Son but the Father," is because by the "Son" is meant the Divine truth, and by the "Father," the Divine good, both in the Lord; and the one cannot be known except from the other; and therefore the Lord first says that all things have been delivered to Him by the Father, and then that he knoweth Him to whom the Son willeth to reveal Him. (That the "Son" denotes the Divine truth, and the "Father," the Divine good, both of the Lord, see n. 2803, 2813, 3704, 7499, 8328, 8897, 9807.) From all this it is now evident that the Divine in the heavens is the Divine Human of the Lord. [5] What was represented by the blood of the second ram being sprinkled upon the altar round about, and by taking of this blood, and of the oil of anointing, and sprinkling upon Aaron and upon his garments, shall now be told. That these things signified the unition of Divine truth with Divine good, and of Divine good with Divine truth, in the Lord's Divine Human, is plain from what has been already said and shown (n. 10064-10067). But the secret which lies within has not yet been disclosed. This secret is that there was a reciprocal unition of Divine good and Divine truth, thus of the Divine Itself which is called the "Father," and of the Divine truth which is called the "Son." The unition of Divine truth with Divine good is signified by the sprinkling of the blood upon the altar (n. 10064); these united are signified by the blood upon the altar, from which it was to be taken (n. 10065), and by the oil of the anointing, by which was signified the Divine good (see n. 10066); consequently the reciprocal unition of Divine truth and Divine good in the Lord's Divine Human is signified by the sprinkling of this blood, and at the same time of the oil of anointing, upon Aaron and upon his garments (see just above). [6] That the unition was reciprocal is very evident from the words of the Lord in the following passages:
The Father and I are one; though ye believe not Me, believe the works; that ye may know and believe that the Father is in Me, and I in the Father (John 10:30, 38). Believest thou not that I am in the Father and the Father in Me? Believe Me, that I am in the Father, and the Father in Me (John 14:10-11). Jesus said, Father, the hour is come; glorify Thy Son, that Thy Son also may glorify Thee. All things that are Mine are Thine, and all Thine are Mine (John 17:1, 10). Now hath the Son of man been glorified; and God hath been glorified in Him; and God shall glorify Him in Himself (John 13:31-32). From these passages it can be seen that the Divine good of the Divine love, which is the "Father," was united to the Divine truth, which is the "Son," reciprocally in the Lord; and hence that His Human itself is Divine good. The like is also signified by His "coming forth from the Father, and coming into the world, and going to the Father" (John 16:27-29); and by "all things of the Father being His" (John 16:15); and by "the Father and He being one" (John 10:30). [7] But these things can be better apprehended from the reciprocal conjunction of good and truth in the man who is being regenerated by the Lord, for as before said the Lord regenerates man as He glorified His Human (n. 10057). When the Lord is regenerating man, He insinuates the truth which is to be of faith in the man's understanding, and the good which is to be of love in his will, and therein conjoins them; and when they have been conjoined, then the truth which is of faith has its life from the good which is of love, and the good which is of love has the quality of its life from the truth which is of faith. This conjunction is reciprocally accomplished by means of good, and is called the heavenly marriage, and is heaven with man. In this heaven the Lord dwells as in His own, for all the good of love is from Him, and also all the conjunction of truth with good. The Lord cannot dwell in anything of man's own, because it is evil. [8] This reciprocal conjunction is what is meant by the words of the Lord in John:
In that day ye shall know that I am in My Father, and ye in Me, and I in you (John 14:20). All thing of Mine are Thine, and Thine are Mine, but I have been glorified in them. That they all may be one, as Thou Father art in Me, and I in them, and that they may be one in us (John 17:10, 21, 22). Reciprocal conjunction is thus described; but still it is not meant that man conjoins himself with the Lord, but that the Lord conjoins with Himself the man who desists from evils; for to desist from evils has been left to the man's decision, and when he desists, then is effected the reciprocal conjunction of the truth which is of faith and of the good which is of love from the Lord, and not at all from man; for that from himself man can do nothing of good, and thus can receive nothing of truth in good, has been known in the church; and this also the Lord confirms in John:
Abide in Me, and I In you. He that abideth in Me, and I in him, the same beareth much fruit; for without Me ye can do nothing (John 15:4, 6). [9] This reciprocal conjunction can be illustrated from the conjunction of the understanding and will in man; his understanding is formed from truths, and his will from goods; and truths are of faith with him, and goods are of love. Man imbibes truths from hearing, through the sense of hearing; and from reading through the sight; and stores them up in his memory. These truths relate either to the civil state, or to the moral state, and are called memory-knowledges. The love of man which is of his will through the understanding looks into these things in the memory, and from it chooses those which are in agreement with the love; and those which it chooses, it summons to itself, and conjoins with itself, and by means of them strengthens itself from day to day. Truths thus vivified by love make the man's understanding, and the goods themselves which are of the love make his will. The goods of love are also like fires there, and truths in the circumferences round about, vivified by the love, are like the light from this fire. By degrees, as the truths are kindled by this fire, there is kindled in them a desire to conjoin themselves reciprocally. From this comes a reciprocal conjunction, which is permanent. [10] From all this it is evident that the good of love is really that which conjoins, and not the truth of faith, except insofar as this has the good of love within it. Whether you say love, or good, it is the same, for all good is of love, and that which is of love is called good; and also whether you say love, or the will, it is likewise the same, for that which a man loves he wills. [11] Be it known that the things which are of the civil or moral state, just now spoken of, conjoin themselves in the external man; but those which are of the spiritual state, before spoken of, conjoin themselves in the internal man, and then through the internal in the external. For the things of the spiritual state, which are truths of faith and goods of love to the Lord, and which look to eternal life, communicate with the heavens, and open the internal man, and they open it insofar and in such a way as the truths of faith are received in the good of love to the Lord and toward the neighbor, from the Lord. From this it is evident that those are only external men who do not at the same time imbue themselves with those things which are of the spiritual state; and that those are merely sensuous men who deny these things, however intelligently they may seem to talk.
Elliott(1983-1999) 10067
10067. 'And sprinkle it over Aaron and over his garments' means a reciprocal uniting of Divine Good and Divine Truth within the Lord's Divine Human in the higher heavens. This is clear from the representation of 'Aaron' as the Lord in respect of Divine Good, dealt with in 9806, which is the Lord's Divine Good in the celestial kingdom, dealt with in 9946, or what amounts to the same thing, in the higher heavens; from the meaning of Aaron's 'garments' as a representative sign of the Lord's spiritual kingdom lying adjacent to His celestial kingdom, dealt with in 9814; and from the meaning of 'sprinkling over them' as uniting. For what was sprinkled or poured out over someone represented a uniting, as also previously with the blood sprinkled over the altar round about, 10064.
[2] The reason why the Lord's Divine Human in the heavens is what is meant is that the subject here and in what comes immediately after is the Lord's Divine [Being] in the heavens and His union with the angels there, so that the subject is the second state of the glorification of the Lord's Human, see 10057. So it is that here 'Aaron' represents the Lord in respect of Divine Good in the celestial kingdom and 'his garments' Divine Truth in the spiritual kingdom lying adjacent to the celestial kingdom; thus the Lord in respect of both in the higher heavens is represented. The reason why the Divine Human is what this Divine Good and Divine Truth come from is that nothing Divine is acknowledged and worshipped in the heavens other than the Lord's Divine Human; for the Divine [Being] which the Lord called His Father was the Divinity within Himself. The truth that in the heavens nothing Divine is acknowledged and worshipped other than the Lord's Divine Human becomes clear from the Lord's words recorded many times in the Gospels, such as the following,
All things have been delivered to Me by the Father. Matt 11:27; Luke 10:22.The Father has given all things into the hand of the Son. John 3:34,35. The Father has given the Son power over all flesh. John 17:2. Without Me you can do nothing. John 15:5. Father, all Mine are Yours, and all Yours are Mine. John 17:10. All power in heaven and on earth has been given to Me. Matt 28:18. Jesus said to Peter, I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. Matt 16:19.
[3] The truth of all this is also evident from the consideration that no one can be joined through faith and love to the Divine [Being] Himself without the Divine Human; for it is impossible to form in the mind any idea of the Divine [Being] Himself, called the Father, because He is incomprehensible, and that of which it is impossible to have any mental picture forms no part of a person's belief nor thus of what he loves. Yet the most important of all the elements of worship is believing in God and loving Him above all else. That the Divine [Being] Himself, or the Father, is incomprehensible is also the Lord's teaching, in John,
Nobody has ever seen God; the only begotten Son who is in the bosom of the Father, He has made Him known. John 1:18.
In the same gospel,
You have never heard the Father's voice nor seen His shape. John 5:37.
[4] And that the Divine [Being] Himself, or the Father, is comprehensible within the Lord through His Divine Human is likewise His teaching, in John,
He who sees Me sees Him who sent Me. John 12:45.
In the same gospel,
If you know Me you know My Father also, and from now on you know Him and have seen Him. He who sees Me sees the Father. John 14:6-11.
And in Matthew,
All things have been delivered to Me by My Father; and no one knows the Son except the Father, nor does anyone know the Father except the Son, and he to whom the Son wishes to reveal Him. Matt 11:27; Luke 10:22.
The reason why it is also said that no one knows the Son except the Father is that 'the Son' is used to mean Divine Truth and 'the Father' Divine Good, each being within the Lord; and one cannot be known except from the other. That is why the Lord first says that all things have been delivered to Him by the Father, and afterwards that the Father is known to him to whom the Son wishes to reveal Him. For the meaning of 'the Son' as Divine Truth and of 'the Father' as Divine Good, each of which are the Lord's, see 2803, 2813, 3704, 7499, 8328, 8897, 9807. From all this it is now evident that the Divine [Being] in the heavens is the Lord's Divine Human.
[5] Next it must be stated what was represented by the blood of the second lamb being sprinkled over the altar round about, and by some of the blood and some of the anointing oil being sprinkled over Aaron and over his garments. From what has been stated and shown above in 10064-10067 it is evident that the uniting of Divine Truth to Divine Good and of Divine Good to Divine Truth within the Lord's Divine Human were meant. But the arcanum that lies hidden within this has not yet been disclosed. The arcanum is that the uniting of Divine Good and Divine Truth, thus of the Divine [Being] Himself, called the Father, and Divine Truth or the Son, was reciprocal. The uniting of Divine Truth to Divine Good is meant by the sprinkling of the blood over the altar, 10064. These when they have been united are meant by the blood on the altar, some of which was to be taken, 10065, and by the anointing oil, which means Divine Good, 10066. Consequently the reciprocal uniting of Divine Truth and Divine Good within the Lord's Divine Human is meant by the sprinkling of that blood together with the anointing oil over Aaron and over his garments, as shown earlier on in this paragraph 10067.
[6] That the uniting was reciprocal is absolutely clear from the Lord's words in the following places: In John,
I and the Fathera are one. Even thoughb you do not believe Me, believe the works, that you may know and believe that the Father is in Me, and I am in the Father. John 10:30,38.
In the same gospel,
Do you not believe that I am in the Father and the Father is in Me? Believe Me that I am in the Father and the Father is in Me. John 14:6-11.
In the same gospel,
Jesus said, Father, the hour has come. Glorify Your Son, that Your Son also may glorify You. All Mine are Yours, and all Yours are Mine. John 17:1,10.
In the same gospel,
Now is the Son of Man glorified, and God is glorified in Him. And God will glorify Him in Himself. John 13:31,32.
From these places it becomes clear that the Divine Good of Divine Love, which is the Father, has been united to Divine Truth, which is the Son, in a reciprocal manner within the Lord, and that consequently His Human is Divine Good. The like is also meant when the Lord says that He came from the Father, and has come into the world, and is going to the Father, John 16:27-29; that all things which are the Father's are His, John 16:15; and that the Father and He are one, John 10:30.
[7] But a better way to understand these matters may lie in considering the reciprocal joining together of goodness and truth with a person who is being regenerated by the Lord, for, as has been stated previously, the Lord regenerates people just as He glorified His Human, 10057. When the Lord regenerates a person He instills truth that will become the truth of faith in the understanding part of the person's mind and good that will become the good of love in the will part of it. There He joins the two together, and when they have been joined together the truth of faith derives its life from the good of love, and the good of love receives the specific quality of its life from the truth of faith. This joining together is accomplished in a reciprocal or mutual manner by good; it is called the heavenly marriage and constitutes heaven with the person. The Lord dwells in this heaven as that which is His, for all the good of love springs from Him, as does all the joining of truth to good. The Lord cannot dwell in anything that is the person's own, because that is evil.
[8] This mutual joining together is what is meant by the Lord's words in John,
On that day you will know that I am in My Father, and you in Me, and I in you. John 14:20.
And in the same gospel,
All Mine are Yours, and Yours are Mine, and I am glorified in them ... that they may all be one, as You, Father, are in Me, and I am in You, and they may be one in Us. John 17:10,21,22.
A mutual joining together is described in these words, yet they should not be taken to mean that a person joins himself to the Lord. Rather the Lord joins to Himself the person who abandons evils; for the abandonment of evils is left to the person's own responsibility, and when he abandons them the reciprocal joining together of the truth belonging to faith and the good belonging to love is effected by the Lord, and not at all by that person. For as is well known in the Church, a person left to himself cannot do anything good, and so left to himself cannot receive any truth in his good. This too the Lord affirms in John,
Abide in Me, and I in you. He who abides in Me, and I in him, he it is that bears much fruit, for apart from Me you cannot do anything. John 15:4,5.
[9] Light may be cast on this mutual joining together by a person's understanding and will when joined together. His understanding is composed of truths and his will is composed of forms of good; the truths belong to the faith present in him and the forms of good to the love there. The person takes in the truths by hearing about them with his ears or reading about them with his eyes and stores them away in his memory. Those truths have to do either with circumstances involving public duties or with those involving private conduct; and they are called known facts. The person's love, which belongs to his will, employs the understanding to look at the facts stored away there and to choose from them those that are in accord with that love. It then draws and joins to itself those that are chosen, and uses them day by day to strengthen itself. The truths made living in this manner by love constitute the understanding part of the person's mind, while the actual forms of good belonging to his love constitute the will part of it. Those forms of the good of love are also like a fire burning there, while the truths which have been made living by the love and reside in the parts round about are like the light radiated from that fire. Gradually as the truths are kindled by that fire the desire is kindled in them for a mutual or reciprocal joining together. This leads to a mutual joining together that is everlasting.
[10] From all this it is clear that the good belonging to love is what effects the joining together and not the truth belonging to faith, except insofar as it has any of the good of love within it. Whether you say love or good it amounts to the same thing, for all good comes from love, and whatever comes from love is called good. Also whether you say love or the will, this too amounts to the same thing, for what a person loves, that he wills.
[11] It should be recognized that the things which have to do with circumstances involving public duties and private conduct, spoken of just above, join themselves together in the external man, whereas those which have to do with spiritual circumstances, spoken of previously, join themselves together in the internal man, and after that in the external man by way of the internal. For those that have to do with spiritual circumstances, namely those which are truths of faith and forms of the good of love to the Lord, and have regard to eternal life, link up with the heavens and open up the internal man. The extent to which this is opened, and the essential nature of that opening, is determined by the truths of faith - how many are received, and in what way they are received, within the good of love to the Lord and towards the neighbour, these loves being derived from the Lord. From this it is evident that thought remains on a merely external level in the case of those who fail to absorb the things which have to do with spiritual circumstances, and that it rises no higher than the level of the senses in the case of those who refuse to believe in their existence, however intelligent these people seem to be in what they say.
Latin(1748-1756) 10067
10067. `Et sparges super Aharonem, et super vestes ejus': quod significet unitionem reciprocam Divini Boni ac Divini Veri {1} in Divino Humano Domini in caelis superioribus, constat ex repraesentatione `Aharonis' quod sit Dominus quoad Divinum Bonum, de qua n. 9806, {2} quod est Divinum Bonum Domini in regno caelesti, (o)de qua n. (x)9946, seu quod idem, in caelis superioribus; {3} et ex significatione `vestium Aharonis' quod sint repraesentativum regni spiritualis Domini adjuncti regno caelesti Ipsius, de qua n. 9814; et ex significatione `spargere super illos' quod sit unire, nam quod spargebatur et fundebatur super aliquem, hoc repraesentabat unitionem, sicut etiam prius, quod sanguis spargeretur super altare circumcirca, n. 10,064. [2] Quod sit Divinum Humanum Domini in caelis quod intelligitur, est quia hic et in nunc sequentibus agitur de Divino Domini in caelis, ac de unitione Ipsius cum angelis ibi, ita de altero statu glorificationis (o)Humani Domini, videatur n. 10,057, idcirco hic per `Aharonem' repraesentatur Dominus quoad Divinum Bonum in regno caelesti, et per `vestes ejus' quoad Divinum Verum in regno spirituali adjuncto regno caelesti, ita quoad utrumque in caelis superioribus; quod sit Divinum Humanum a quo illa, est quia non aliud Divinum in caelis quam Divinum Humanum Domini agnoscitur et colitur, nam Divinum, quod Dominus Patrem Suum vocavit, fuit Divinum in Ipso; quod in caelis non aliud Divinum quam Dominus quoad Divinum Humanum agnoscatur et colatur, constare potest a Domini Verbis pluries apud Evangelistas, ut ex his, Omnia tradita Mihi a Patre, Matth. xi 27; Luc. x 22:Pater omnia dedit in manum Filii, Joh. iii 34, 35:
Pater dedit Filio potestate in omnis carnis, Joh. xvii 2:
Sine Me non potestis jacere quicquam, Joh. xv 5:
Pater, omnia Mea Tua sunt, et omnia Tua Mea, Joh. xvii (x)10:
Data est Mihi omnis potestas in caelis et in terra, Matth. xxviii (x)18:
Jesus dixit ad Petrum, Dabo tibi claves regni caelorum, (x)et quicquid ligaveris in terra, erit ligatum in caelis, et quicquid solveris in terra, erit solutum in caelis, Matth. xvi 19. [3] Quod ita sit, etiam patet ex eo quod nemo possit per fidem et amorem conjungi ipsi Divino absque Divino Humano {4}, ipsum enim Divinum, quod Pater vocatur, non cogitari potest, quia est incomprehensibile, et quod non cogitari potest, hoc non cadit in fidem, (o)ita nec in amorem, cum {5} tamen principale omnium cultus est credere in Deum, et amare Ipsum super {6} omnia; quod ipsum Divinum, quod {7} Pater, sit incomprehensibile, etiam docet Dominus, apud Johannem, Deum nemo vidit unquam; Unigenitus Filius, Qui in sinu Patris est, Ille exposuit, i (x)18:
apud eundem, Neque vocem Patris audivistis unquam, neque speciem Ipsius vidistis, v 37;
et quod ipsum Divinum, quod Pater, comprehensibile sit in Domino per Divinum Humanum Ipsius, apud Johannem, Qui videt {8} Me, videt {8} Ipsum Qui misit Me, xii 45 apud eundem, Si cognovistis Me, et Patrem Meum cognovistis, et abhinc cognovistis Illum, et vidistis Illum; qui videt {8} Me, videt {8} Patrem, xiv 6-11:
et apud Matthaeum, Omnia Mihi tradita sunt a Patre Meo; et nemo cognoscit Filium nisi Pater, neque Patrem quisquam cognoscit {9} nisi Filius, et cui voluerit Filius revelare, xi 27; Luc. (x)x 22;
quod etiam dicatur quod nemo cognoscat Filium nisi Pater, est quia per Filium intelligitur Divinum Verum, et per Patrem Divinum Bonum, utrumque in Domino {10}, ac unum non potest cognosci nisi ab altero {11}, quapropter Dominus primum dicit {12} quod omnia Ipsi tradita sint a Patre, et dein quod ille (x)cognoscat cui Filius vult revelare; quod Filius sit Divinum Verum, et Pater {13} Divinum Bonum, utrumque Domini, videatur n. 2803, 2813, 3704, 7499, 8328, 8897, 9807; ex his nunc patet quod Divinum in caelis sit Divinum Humanum Domini. Nunc dicetur quid repraesentabatur per {14} quod aspergeretur sanguis ex ariete secundo super altare circumcirca, et quod acciperetur ex illo sanguine et ex oleo unctionis, et spargeretur super Aharonem et super vestes ejus; quod significaverint unitionem Divini Veri cum Divino Bono, ac Divini Boni cum Divino Vero in {15} Divino Humano Domini {16}, patet ex illis quae supra n. 10,064-10,067 dicta et ostensa sunt; sed arcanum quod in eo latet nondum detectum est; arcanum est quod unitio reciproca fuerit Divini Boni (c)et Divini Veri, ita ipsius Divini, quod Pater vocatur, ac Divini Veri {17}, quod Filius; [6] unitio Divini Veri cum Divino Bono significatur per sparsionem sanguinis super altare, n. 10,064; haec unita significantur per `sanguinem super altari,' ex quo acciperetur, n. 10,065, et per `oleum unctionis,' per quod significatur {18} Divinum Bonum, n. 10,066; inde unitio reciproca Divini Veri ac Divini Boni {19} in (o)Divino Humano Domini significatur per sparsionem illius sanguinis, ac simul olei unctionis super Aharonem et super vestes ejus, n. 10,067 pr. Quod unitio fuerit reciproca, constat manifeste (c)a Domini Verbis in sequentibus his locis: apud Johannem, Pater et Ego unum sumus; si itaque Mihi non credatis, operibus credite, ut cognoscatis et credatis quod Pater in Me et Ego in Patre, x 30, 38:
apud eundem, Nonne credis quod Ego in Patre et Pater in Me? credite Mihi, quod Ego in Patre et Pater in Me, xiv 6-11:
apud eundem, Jesus dixit, Pater, venit hora; glorifica Filium Tuum, ut etiam Filius Tuus glorificet Te: omnia Mea Tua sunt, et omnia Tua Mea, xvii (x)1, 10:
apud eundem, Nunc glorificatus est Filius hominis, et Deus glorificatus est in Ipso, et Deus glorificabit Ipsum in Se Ipso, xiii 31, 32;
ex his constare potest quod Divinum Bonum Divini Amoris, quod {20} Pater, unitum sit Divino Vero, quod est Filius, reciproce in Domino; ac inde quod ipsum Humanum Ipsius sit Divinum Bonum: simile etiam significatur per quod exiverit ex Patre, et venerit in mundum, et quod eat ad Patrem, Joh. xvi 27, 28, [29:] ac quod omnia Patris Ipsius sint, Joh. xvi 15: et quod Pater et Ipse unum sint, Joh. x 30. [7] Sed haec melius capi (x)possunt ex conjunctione reciproca boni et veri apud hominem qui regeneratur a Domino, nam,ut prius dictum est, Dominus regenerat hominem sicut Ipse glorificavit Humanum Suum, n. 10,057; cum Dominus regenerat hominem, insinuat verum quod erit fidei in intellectuale hominis, ac bonum quod erit amoris in voluntarium ejus, ac inibi conjungit illa, (c)ac cum conjuncta sunt, tunc verum quod fidei habet suam vitam ex bono quod amoris, et bonum quod amoris habet suum quale vitae ex vero quod fidei; (m)haec conjunctio peragitur reciproce per bonum, et(n) vocatur conjugium caeleste, et est caelum apud hominem: in caelo illo habitat Dominus ut in Suo, nam omne bonum {21} amoris est ab Ipso, et quoque omnis conjunctio veri cum bono {22}; in aliquo proprio hominis Dominus non habitare potest, quia id est malum: haec reciproca conjunctio est quae intelligitur per Domini verba apud Johannem, In die illo cognoscetis quod Ego in Patre Meo, et vos in Me, et Ego in vobis, xiv 20;
et apud eundem, Omnia Mea Tua sunt, et Tua Mea, sed glorificatus sum in illis ut omnes unum sint, sicut Tu Pater in Me, et Ego in Te {23}, et illi in nobis unum sint, xvii 10, 21 [, 22];
[8] Reciproca conjunctio ita describitur, sed usque non intelligitur quod homo se conjungat Domino, sed quod Dominus conjungat sibi hominem qui desistit a malis, nam desistere a malis juri hominis relictum est, et cum desistit, tunc fit conjunctio reciproca veri quod fidei et boni quod amoris a Domino, et prorsus non ab homine; nam quod homo a se nihil boni facere possit, et sic (o)a se nihil veri recipere in bono, notum est in Ecclesia; hoc etiam confirmat Dominus apud Johannem, Manete in Me, et Ego in vobis; qui manet in Me et Ego in illo, hic fert fructum multum; quia (x)sine Me non potestis facere quicquam xv 4, 5. [9] Reciproca haec conjunctio illustrari potest ex conjunctione intellectus et voluntatis apud hominem; intellectus ejus formatur ex veris, et voluntas ex bonis, ac vera sunt fidei apud illum, et bona sunt amoris; homo haurit vera ex auditione per auditum, et ex lectione per visum, et reponit illa in memoria; vera illa sunt vel status civilis, vel status moralis, et vocantur scientifica; amor hominis qui est voluntatis ejus, per intellectum introspicit in illa ibi, et inde eligit talia quae cum amore concordant, et illa quae eligit, arcessit ad se, (c)ac conjungit sibi, et per illa {24} corroborat se indies; vera sic ab amore vivificata faciunt intellectuale ejus, et ipsa bona quae sunt amoris faciunt voluntarium ejus; suntque bona amoris sicut ignes {25} ibi, et sunt vera in peripheriis circumcirca ab amore vivificata sicut lux ex illo igne; per gradus ut vera accenduntur ab illo igne, ita accenditur illis desiderium se conjungendi reciproce; inde reciproca conjunctio, quae jugiter perstat. [10] Ex his constat quod bonum quod amoris sit ipsum conjungens, non autem verum quod fidei, nisi quantum hoc ex bono amoris in se habet; sive dicas amorem, sive bonum, idem est, nam omne bonum est amoris, et quod amoris est hoc vocatur bonum; (m)et quoque sive dicas amorem sive voluntatem, etiam idem est, nam quod homo amat, hoc vult.(n) [11] Sciendum est quod illa quae sunt status civilis et moralis, de quibus nunc (o)dictum, se conjungant in externo homine, at illa quae sunt status spiritualis, de quibus prius, se conjungant in interno homine, et dein per internum in externo, nam illa quae sunt status spiritualis, quae sunt vera fidei et bona amoris in Dominum, et spectant vitam aeternam, communicant cum caelis, et aperiunt internum hominem, (c)ac tantum (c)et taliter aperiunt, quantum et qualiter vera quae fidei recipiuntur in bono quod amoris in Dominum, et erga proximum, a Domino; inde patet quod modo externi homines sint, qui non ea quae sunt status spiritualis simul imbuunt; et quod mere sensuales qui ea negant, utcumque apparent loqui intelligenter. @1 cum Divino Vero cp n. 10,056$ @2 i hic quoad Divinum Coeleste$ @3 i de quo etiam sequitur;$ @4 quod in coelis Divinum Humanum Domini agnoscatur, (m)constat ex Domini verbis Matth. xi 27; Luc. x 22; Joh. iii 34, 35; Joh. xv 5 Joh. xvii 11; Matth. xxviii 16 [18 intended]; Matth. xvi 19.(n) conjungi Ipsi Divino absque Divino Humano per fidem et amorem nemo potest$ @5 et$ @6 supra$ @7 i est$ @8 vidit$ @9 cognoscet IT$ @10 Divino Humano Domini$ @11 ac nemo cognoscit et recipit Divinum Verum nisi sit in Divino Bono a Domino$ @12 Before Dominus$ @13 i sit$ @14 i id,$ @15 cum IT$ @16 i in coelis$ @17 cum Divino Vero$ @18 significatur Ipsum$ @19 Divini Boni ac Divini Veri$ @20 i est$ @21 quod$ @22 ac boni cum vero$ @23 illis AIT$ @24 i sic$ @25 ignis$