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1151. And ointment and frankincense.- That these signify worship from spiritual love, profaned, is evident from the signification of ointment, which denotes the good of spiritual love, of which we shall speak presently; and from the signification of frankincense, which denotes the truth of spiritual good (concerning which see above, n. Arcana Coelestia 10289-10308).
[2] Continuation concerning the Athanasian Creed.- There is infernal freedom, and there is heavenly freedom. Infernal freedom is that into which a man is born from his parents, and heavenly freedom is that into which he is brought by reformation by the Lord. From infernal freedom man derives the will of evil, the love of evil, and the life of evil; but from heavenly freedom he derives the will of good, the love of good, and the life of good; for as was said previously, the will, the love, and the life of man make one with his freedom. These two kinds of freedom are opposite to each other, but the opposite does not appear, except so far as man is in the one and not in the other. Nevertheless man cannot come out of infernal freedom into heavenly freedom, unless he compels himself. To compel oneself is to resist evil, and to fight against it as if from himself, but still to implore the Lord for aid to do so; it is thus that a man fights from the freedom which is from the Lord interiorly in himself, against the freedom which is from hell exteriorly in himself. It appears to him, while he is in the combat, that it is not freedom from which he fights, but a kind of compulsion, because it is against that freedom which is born with him; nevertheless, it is freedom, since otherwise he would not fight as if of himself.
[3] But the interior freedom from which he fights, though appearing like compulsion, is afterwards felt as freedom, for it becomes as if involuntary, spontaneous, and as it were innate. The case is comparatively, like that of a man who compels his hand to write, to work, to play upon a musical instrument, or to fence, the hands and arms afterwards performing these actions as if of themselves, and of their own accord; for man in such a case is in good, because removed from evil, and led by the Lord.
When a man has compelled himself against infernal freedom, he then sees and perceives that such freedom is servitude and that heavenly freedom is freedom itself, because from the Lord. The case in itself is this, that so far as a man compels himself by resisting evils, so far are the infernal societies with which he acted in unison removed from him, and he is introduced by the Lord into heavenly societies, that he may act in unison with them. On the other hand, if a man does not compel himself to resist evils, he remains in them. That this is the case, has been made known to me by much experience in the spiritual world and further, that evil does not recede in consequence of any compulsion effected by punishments, nor afterwards by any fear induced by punishments.
1151. And ointment and frankincense signifies profaned worship from spiritual love. This is evident from the signification of "ointment," as being the good of spiritual love (of which presently); also from the signification of "frankincense," as being the truth of spiritual good (See n. Arcana Coelestia 10289-10308.)
(Continuation respecting the Athanasian Faith)
[2] There is infernal freedom and there is heavenly freedom. Infernal freedom is that into which man is born from his parents, and heavenly freedom is that into which man is reformed by the Lord. From infernal freedom man has the will of evil, the love of evil, and the life of evil; while from heavenly freedom he has the will of good, the love of good, and the life of good; for as has been said before, a man's will, love and life, make one with his freedom. These two kinds of freedom are opposites of each other, but the opposition is not evident except so far as man is in one and not in the other. But a man cannot come out of infernal freedom into heavenly freedom unless he compels himself. To compel oneself is to resist evil and to fight against it as if from oneself, but still to implore the Lord for help. Thus a man fights from the freedom that is inwardly in him from the Lord against the freedom that is outwardly in him from hell. While he is in the combat it seems to him that it is not freedom from which he fights, but a kind of compulsion, because it is against that freedom into which he was born; and yet it is freedom, since otherwise he would not fight as if of himself.
[3] But this inward freedom from which he fights, which seems like compulsion, is afterwards felt as freedom, for it becomes like what is involuntary, spontaneous, and as it were innate, comparatively like one's compelling his hand to write, to work, to play a musical instrument, or to contend in games, for after a while the hands and arms do these things as if of themselves or spontaneously; for man is then in good because he is then removed from evil and is led by the Lord. When a man has compelled himself to act in opposition to infernal freedom he sees and perceives that infernal freedom is servitude and that heavenly freedom is freedom itself, because it is from the Lord. The essence of the matter is this, that so far as a man compels himself by resisting evils, so far the infernal societies with which he acts as one are removed from him, and he is introduced by the Lord into heavenly societies, with which he acts as one. On the other hand, if a man does not compel himself to resist evils he remains in them. That this is so I have learned through much experience in the spiritual world, and further, that evil does not withdraw in consequence of any compulsion that comes from punishments, or from fear of them afterwards.
1151. "Et unguentum et thus." - Quod significet cultum ex amore spirituali profanatum, constat ex significatione "unguenti", quod sit bonum amoris spiritualis (de qua sequitur); et ex significatione "thuris", quod sit verum boni spiritualis (de qua [supra] , n. 491): quod sit amor spiritualis qui per "unguentum et thus" significatur, est quia suffitus per illa fiebant, et "suffitus", ex fumo fragrante qui ex igne sancto in thuribulis ascendebat, significabant amorem spiritualem; amor spiritualis est amor erga proximum, qui unum facit cum amore usuum. Sunt bini amores caeli, et inde bini amores ecclesiae, ex quibus Dominus colitur; amor caelestis qui est amor in Dominum, et amor spiritualis qui est amor erga proximum; prior amor significatur per "cinnamomum et odoramenta", posterior per "unguentum et thus": omnis etiam cultus est ex amore; cultus qui non ex amore uno aut altero est, non est cultus; est modo actus externus, in quo nihil ecclesiae intus est. Quod suffitiones cultum ex amore spirituali significaverint, videatur [supra] (n. 324 [b, e] , 491, 492, 494, 567). Per "unguentum" significatur id quod ex aromatibus confectum est, ex quo suffitiones fiebant, ut constare potest ex his apud Mosen,
"Accipe tibi aromata fragrantia, stacten et onychen, et galbanum, fragrantia, et thus purum;.... et facies illud suffimentum, unguentum opus unguentarii, salitum, purum, sanctum; et tundes ex illo minutim, et dabis de illo ante testimonium in Tentorio conventus, quo conveniam te ibi; sanctum sanctorum erit vobis" (Exodus 30:34-37);
ubi omnia illa simul vocantur "unguentum unguentarii" (quae singillatim explicata sunt in Arcanis Caelestibus, n. 10289-10308 1
).
[2] (Continuatio de Fide Athanasiana, et de Domino.)
Est liberum infernale et est liberum caeleste; liberum infernale est in quod homo nascitur a parentibus, et liberum caeleste est in quod homo reformatur a Domino. Ex libero infernali est homini voluntas mali, amor mali, et vita mali; ex libero autem caelesti est homini voluntas boni, amor boni, et vita boni; nam ut prius dictum est, voluntas, amor et vita hominis unum facit cum ejus libero. Sunt illa libera sibi opposita, sed non apparet oppositum, nisi quantum homo in uno est et non in altero. At venire a libero infernali in liberum caeleste, non potest homo nisi cogat se ipsum: cogere se ipsum est resistere malo et pugnare contra illud sicut a se ipso, sed usque implorare Dominum de ope; ita pugnat homo a libero quod est ex Domino interius in se, contra liberum quod est ab inferno exterius in se. Apparet illi, dum in pugna est, quod non liberum sit ex quo pugnat, sed sicut coactum, quia est contra id liberum quod illi connatum est; at usque est liberum, quoniam alioqui non pugnaret sicut ex se.
[3] Sed liberum interius ex quo pugnat, apparens ut coactum, postea sentitur ut liberum, fit enim sicut involuntarium, spontaneum, et quasi innatum; comparative sicut quis cogit manum ad scribendum, ad fabricandum, ad pulsandum chordas, aut ex gladiatore ad dimicandum, postea manus et brachia sicut ex se et sua sponte agunt illa: est enim tunc in bono, quia a malo, ac Dominus ducit. Quando homo se coegit contra liberum infernale, tunc videt et percipit quod liberum infernale sit servum, et quod liberum caeleste sit ipsum liberum, quia ex Domino. Res in se talis est, quod quantum homo cogit se resistendo malis, tantum removeantur ab illo societates infernales, cum quibus unum agit, ac a Domino introducitur in societates caelestes, cum quibus unum agat. Vicissim, si homo non se ipsum cogit ad resistendum malis, manet in illis. Quod ita sit, per plurem experientiam in mundo spirituali mihi innotuit; tum etiam quod per cogi, quod fit per poenas, et postea per timorem illarum, malum non recedat.
Footnotes:
1. The editors made a correction or note here.