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ACEXODUS Chapter 35
AC 10714. There are two things which make the life of man--love and faith. Love makes the life of his will, and faith the life of his understanding; consequently such as the love is, and such as the faith is, such is the life.
AC 10715. The love of good and the derivative faith of truth make the life of heaven, and the love of evil and the derivative faith of falsity make the life of hell.
AC 10716. The Divine of the Lord makes the heavens, and heaven is with everyone according to his reception of love and of faith from the Lord.
AC 10717. Heaven is present with all, both angels and men, who receive love and faith from the Lord; and therefore those come into heaven after death who have heaven in them during their life in the world.
AC 10718. Those who have heaven in them desire the good of all, and feel delight in benefiting others, not for the sake of themselves and the world, but for the sake of the good, and for the sake of the truth, which is so to be done. But those who have hell in them desire evil to all, and feel delight in doing evil to others. If these feel delight in benefiting others, it is not for the sake of what is good and true, but for the sake of themselves and the world.
AC 10719. Heaven with man is in his internal, thus in his thinking and willing; and from this is in the external, that is, in his speaking and doing. But heaven is not in the external without the internal, for all hypocrites can speak well and do well, but not think well and will well. By thinking well, and willing well, is meant thinking and willing what is from the love of good, and from the faith of truth.
AC 10720. When a man comes into the other life, which takes place immediately after death, it is evident whether heaven is in him, or hell; but not while he lives in the world. For in the world only the external appears, and not the internal; when as in the other life the internal stands open, because the man then lives in respect to his spirit.
AC 10721. From all this it can be seen what makes heaven, namely, love to the Lord and love toward the neighbor, and likewise faith, but this latter only in so far as it has life from these loves. Hence it is again evident that the Lord’s Divine makes heaven, for both this love and the derivative faith are from the Lord, and whatever is from the Lord is Divine.
AC 10722. Eternal happiness, which is also called heavenly joy, exists with those who are in love and faith toward the Lord from the Lord. This love, and this faith, have this joy in them; and after death the man who has heaven in him comes into this joy. In the meantime it lies hidden in his internal.
AC 10723. In the heavens there is a communion of all goods. There the peace, intelligence, wisdom, and happiness of all are communicated to everyone, and that of everyone is communicated to all, yet to each according to the reception of love and of faith from the Lord. From this it is evident how great in heaven are the peace, intelligence, wisdom, and happiness.
AC 10724. Those in whom reign the love of self and the love of the world, do not know what heaven is, and what is the happiness of heaven, and it appears incredible to them that there is any happiness in other loves than these; when yet the happiness of heaven enters only in so far as these loves are removed, as ends. The happiness which succeeds on their removal is so great that it surpasses all man‘s apprehension.
1. And Moses gathered together all the assemblage of the sons of Israel, and said unto them, These are the words which Jehovah hath commanded, to do them.
2. Six days shall work be done, and on the seventh day there shall be to you holiness, a sabbath of sabbath to Jehovah; everyone doing work therein shall die.
3. Ye shall not kindle a fire in all your dwellings on the sabbath day.
4. And Moses said unto all the assemblage of the sons of Israel, saying, This is the word which Jehovah commanded, saying,
5. Take ye from among you an offering to Jehovah; everyone that is willing in his heart shall bring it, an offering of Jehovah; gold, and silver, and brass:
6. And blue, and crimson, and scarlet double-eyed, and fine linen, and goats’ (hair):
7. And skins of red rams, and badgers, skins, and shittim wood:
8. And oil for the luminary, and spices for the oil of anointing, and for the incense of spices:
9. And onyx stones, and stones for filling, for the ephod, and for the breastplate.
10. And let everyone that is wise in heart among you come, and make all things that Jehovah hath commanded:
11. The Habitation, its Tent, and its covering, its hooks, and its planks, its bars, its pillars, and its bases:
12. The ark, and the staves thereof, the propitiatory, and the veil of the covering:
13. The table, and its staves, and all its vessels; and the bread of faces:
14. And the lampstand of the luminary, and its vessels, and its lamps, and the oil of the luminary:
15. And the altar of incense, and its staves, and the oil of anointing, and the incense of spices, and the covering of the door, at the door of the Habitation:
16. The altar of burnt-offering, and its grating of brass, its staves, and all its vessels; the laver and its base:
17. The hangings of the court, the pillars thereof, and their bases, and the covering for the gate of the court:
18. The pegs of the Habitation, and the pegs of the court, and their cords:
19. The garments of ministry, to minister in the holy, the garments of holiness for Aaron the priest, and the garments of his sons, to minister in the priest‘s office
20. And all the assemblage of the sons of Israel went out from before Moses.
21. And they came, every man whom his heart impelled, and everyone whom his spirit moved him willingly, brought an offering of Jehovah, for the work of the Tent of meeting, and for all the ministry thereof, and for the garments of holiness.
22. And they came, the men with the women, everyone willing in heart, and brought a clasp, and an earring, and a ring, and a girdle, every vessel of gold; and every man that waved a wave-offering of gold to Jehovah.
23. And every man with whom was found blue, and crimson, and scarlet double-dyed, and fine linen, and goats’ (hair), and skins of red rams, and badgers‘ skins, brought them.
24. Everyone lifting an offering of silver and of brass brought an offering of Jehovah; and every man with whom was found shittim wood for any work of the ministry, brought it.
25. And every woman wise in heart did spin with their hands, and brought that which they had spun, the blue, and the crimson, the scarlet double-dyed, and the fine linen.
26. And all the women whose heart impelled them in wisdom spun the goats’ (hair).
27. And the princes brought the onyx stones, and the stones for filling, for the ephod, and for the breastplate:
28. And the spice, and the oil for the luminary, and for the oil of anointing, and for the incense of spices.
29. Every man and woman whom their heart moved willingly to bring for all the work which Jehovah had commanded to be made by the hand of Moses, the sons of Israel brought, a willing offering to Jehovah.
30. And Moses said unto the sons of Israel, See ye, Jehovah hath called by name Bezalel the son of Uri, the son of Hur of the tribe of Judah:
31. And He hath filled him with the spirit of God, in wisdom, in intelligence, and in knowledge, and in all work:
32. And to think thoughts, to work in gold, and in silver, and in brass:
33. And in graving of stone for filling, and in carving of wood, to do in all work of thought.
34. And he hath put into his heart to teach, into him and into Aholiab, the son of Ahisamach, of the tribe of Dan.
35. He hath filled them with wisdom of heart, to do all work of the craftsman, and of the thinker, and of the embroiderer, in blue, and in crimson, in scarlet double-dyed, and in fine linen, and of the weaver, of those who do all work, and of those who think thoughts.
AC 10725. The subject treated of in this chapter in the internal sense is in a summary all the kinds of good and of truth which are in the church and in heaven, and from which is the worship of the Lord. These are the things which are signified by the things the sons of Israel brought willingly to make the Tabernacle with all things therein, also the altar of burnt-offering, and likewise the garments of Aaron and his sons.
AC 10726. Verses 1-3. And Moses gathered together all the assemblage of the sons of Israel, and said unto them, These are the words which Jehovah hath commanded, to do them. Six days shall work be done, and on the seventh day there shall be to you holiness, a sabbath of sabbath to Jehovah; everyone doing work therein shall die. Ye shall not kindle a fire in all your dwellings on the sabbath day. ”And Moses gathered together all the assemblage of the sons of Israel,“ signifies all the truths and goods of the church in the complex; ”and said unto them, These are the words which Jehovah hath commanded, to do them,“ signifies instruction concerning the primary things of the church, to which all things bear relation; ”six days shall work be done,“ signifies the first state of the regeneration of man by the Lord, and in the supreme sense the first state of the glorification of the Lord‘s Human; ”and on the seventh day there shall be to you holiness, a sabbath of sabbath to Jehovah,“ signifies the second state of the regeneration of man, when he has conjunction with the Lord, and in the supreme sense the union of the Lord’s Human with the Divine Itself; ”everyone doing work therein shall die,“ signifies spiritual death for those who are led by themselves and their loves, and not by the Lord; ”ye shall not kindle a fire in all your dwellings on the sabbath day,“ signifies that nothing of man‘s own love, which is the love of self and of the world, must appear in each and all things of man which are from the Lord.
AC 10727. And Moses gathered together all the assemblage of the sons of Israel. That this signifies all the truths and goods of the church in the complex, is evident from the signification of ”the assemblage of the sons of Israel,“ as being all the truths and goods of the church in the complex (n. 7830, 7843). Thus by ”gathering together the assemblage“ is signified the enumeration of all things, for in what follows all the things are enumerated which the sons of Israel brought, to make the tabernacle with all that it contained, also the altar of burnt-offering, and likewise the garments of Aaron and of his sons; and by these things are signified all the kinds of good and truth from which is the church.
AC 10728. And said unto them, These are the words which Jehovah hath commanded, to do them. That this signifies instruction concerning the primary thing of the church, to which all things bear relation, is evident from the signification of ”saying,“ as being instruction (n. 10280); and from the signification of ”the words which Jehovah hath commanded, to do them,“ as being the primary truth which was by all means to be observed. This is signified because these things are said of the sabbath, which was the primary representative of all, thus the primary truth to which all things bear relation. For the representatives of the church among the Israelitish nation were truths in the ultimate of order. The case with representatives is this. All things that appear in the three kingdoms of nature are ultimates of Divine order, because in these close all the things of heaven, which are called spiritual and celestial. Hence a representative church was instituted, and such things were commanded as, in ultimates, completely represented heaven, together with all the truths and goods there; and the things that represented were the forms of such things as are in nature; as the Tabernacle encompassed with curtains, the table therein on which were the breads of faces, the lampstand with the lamps, the altar on which incense was offered, the garments of Aaron together with the breastplate of precious stones, besides other things. What such things represented has been shown in what goes before.
AC 10729. Six days shall work be done. That this signifies the first state of the regeneration of man by the Lord, and in the supreme sense the first state of the glorification of the Lord’s Human, is evident from the signification of the ”six days“ which precede the seventh or sabbath, and in which work is to be done, as being the first state of the regeneration of man by the Lord, which state is when the man is in truths, and is led by means of truths to good, and is then in combats (n. 8510, 8888, 9431, 10360). That it also denotes the state of the glorification of the Lord‘s Human while He was in the world and fought from Divine truth against the hells, and reduced all things there and in the heavens into order, (n. 10360). For man has two states while he is being regenerated by the Lord. The former is when he is in truths, and is being led by means of truths to good. The latter is when he is in good, and from good sees and loves truths. In the former state the man is indeed led by the Lord, but by means of what is his own. For to act from truths is to act from those things which are with man; but to act from good is to act from the Lord. From this it is evident that in so far as a man suffers himself to be led by means of good to truths, so far he is led by the Lord and to the Lord.
 For are is action and reaction in all things that are conjoined. The agent is good, and the reagent is truth. But truth never reacts from itself; but from good, consequently in so far as truth receives good, so far it reacts; and in so far as it reacts, so far it is conjoined with good. From this it also follows that before a man is being conjoined with the Lord, the Lord impels him to Himself by means of truths; and in so far as the man suffers himself to be brought to Him, so far he is conjoined. For truths Divine are of such a nature that they can be fitted to good, because truths come forth from good. From this the man now has perception, which in itself is a reacting. To suffer one’s self to be impelled (agi), or brought to good by means of truths, is to live according to them. These things have been said in order that it may in some measure be known how the case is in regard to the first state of the man who is being regenerated, which is signified by the ”six days of labor.“
AC 10730. And on the seventh day there shall be to you holiness, a sabbath of sabbath to Jehovah. That this signifies the second state of the regeneration of man, when he has conjunction with the Lord; and that in the supreme sense it signifies the union of the Lord‘s Human with the Divine Itself; is evident from the representation of the sabbath, as being the second state of the regeneration of man, when he is in good, and thus is led by the Lord (n. 8510, 8890, 8893, 9274); and as being in the supreme sense the union of the Human with the Divine Itself in the Lord (n. 8495, 10367, 10374). For when the Lord was in the world, He first made His Human Divine truth; but when He went out from the world, He made His Human Divine good through a union with the Divine Itself that was in Him. In the supreme sense this is represented by the sabbath, and therefore it is called ”a sabbath of sabbath to Jehovah.“ The Lord does the like with the man whom He is regenerating. He first imbues him with truths, and afterward by means of the truths He conjoins him with good, thus with Himself. This is represented by the sabbath in the relative sense; for the regeneration of man is an image of the glorification of the Lord; that is, as the Lord glorified His Human, so He regenerates man.
 By the ”sabbath“ in its proper sense is signified rest and peace, because when the Lord united His Human to the Divine Itself He had peace, for the combats then ceased, and all things in the heavens and in the hells had been reduced into order. And accordingly there was peace not for Him only; but also for the angels in the heavens, and for men on earth, there were peace and salvation.
 As these two truths here treated of are the very universals on which all other things of the church depend, therefore the hallowing of the sabbath, by which these two are signified, is the only thing here set forth. For the universal truth of all is that the Lord united His Human to the Divine Itself, and that from this man has peace and salvation. And it is also a universal truth that man must be conjoined with the Lord, in order that he may have peace and salvation, and this is effected by means of regeneration. For this reason also, among the Israelitish nation the sabbath was the chief representative and the chief sign of a covenant with Jehovah, that is, of conjunction with the Lord (n. 10357, 10372); a ”covenant“ denotes conjunction.
AC 10731. Everyone doing work therein shall die. That this signifies spiritual death for those who are led by themselves and their own loves, and not by the Lord, is evident from the signification of ”doing works on the sabbath day,“ as being to be led by self and one’s own loves, and not by the Lord (n. 8495, 10360, 10362, 10364); and from the signification of ”dying,“ as being damnation, or spiritual death (n. 6119, 9008). Those who are led by themselves and by their own loves do not believe in the Lord, for to believe in the Lord is from Him, and not from self. From this it is also that such persons make of no account the union of His Human with the Divine Itself, and also of regeneration by the Lord; and thus also make of no account the truths of the church; for they say to themselves, of what value are such things? or, What does it matter whether we know them? or even think them, and desire them? Are we not still alive, like other people? What difference is there? The reason why they so think is that they think from the life of the world, and not from the life of heaven. The life of heaven is a thing unknown to them, and no one can think from what is unknown; and therefore such people cannot be saved, because they have not heaven in them, and therefore they cannot be in heaven, for their interiors are not in agreement with it. For unless these have been disposed by the Lord according to the image of heaven, there is no conjunction with heaven. Such are those who deny these universal truths. It is this state of man which is signified by ”works done on the sabbath day;“ and the spiritual death of such persons is signified by their natural ”death.“
AC 10732. Ye shall not kindle a fire in all your dwellings on the sabbath day. That this signifies that nothing of man‘s own love, which is the love of self and of the world, must appear in each and all things of man which are from the Lord, is evident from the signification of ”fire,“ as being love in both senses (n. 6832, 7324, 7575, 9141), here man’s own love, which is the love of self and of the world, from which come all concupiscence, and all evil and falsity; and from the signification of the ”dwellings of the sons of Israel,“ as being the goods and truths of the church that are with man from the Lord; for ”dwellings“ denote the interior things in man, thus those which belong to his mind (n. 7719, 7910, 8269, 8309, 10153); here therefore the goods and truths that are from the Lord; and ”the sons of Israel“ denote the church (n. 9340). As such things were signified by ”fire,“ it was therefore forbidden to kindle a fire on the sabbath day. How the case is in regard to being led by one‘s self and one’s own loves, and not by the Lord, (n. 10731).
AC 10733. The things contained from (verse 4-35) are passed by without explication, because each and all things there have already been unfolded in chapters 25 to 31, in which are treated of the Tabernacle and all things therein, also the altar of burnt-offering, and the garments of Aaron and of his sons; for here we find merely an enumeration of the things of which these objects were composed.
AC 10734. I was conducted to yet another earth that is in the universe beyond our solar world, which was effected by changes of the state of my mind, thus in respect to my spirit. For as already stated several times, a spirit is conducted from place to place no otherwise than by changes of the state of his interiors; but which changes appear to him as advancings from place to place, or as journeyings. These changes went on continuously for about ten hours before I came from the state of my life to the state of their life, thus before I was brought there in respect to my spirit. The Lord alone is able successively to change the state of mind in this way, so that at last it approaches the state of another person who is so far distant. I was carried toward the east and to the left, and I seemed to be gradually raised above the horizontal plane; and I was also allowed clearly to observe the progression and advancement from the former place, until finally those from whom I had departed were no longer in sight; and meanwhile as we went along I spoke about various matters to the spirits who were with me.
AC 10735. There was also with me a certain spirit who during his life in the world had been a very pathetic preacher and writer. From the idea I had about him the attendant spirits supposed that he was pre-eminently a Christian at heart; for in the world an idea is conceived and a judgment is formed from the preaching and from the writings, and not from the life unless this is conspicuous; and if anything of an inconsistent life appears, it is nevertheless excused, because the idea (or thought and perception) about anyone draws everything over to its side.
AC 10736. I afterward discerned that in respect to my spirit I was in the starry heaven far beyond the world of our sun, for this could be discerned from the changes of state and the consequent apparent continuous progression during almost ten hours. At last I heard spirits speaking who were near some earth, which I afterward saw. When I approached them, after some conversation, they said that they are sometimes visited by guests from a distance who speak to them about God, and confuse the ideas of their thought. They also showed the way by which they come, from which it was perceived that they were spirits from our earth. And when they were asked in what they had confused them, they said by their telling them that it is necessary to believe in a Divine that is distinguished into three Persons, which they nevertheless call one God. And when the idea of their thought is examined, it appears as a Trine that is not continuous but discrete; and with some as three Persons conversing together; and although they call each Person ”God,“ and have a different idea of each, they nevertheless say ”one God.“ They greatly complained that these guests confuse them by thinking of three and saying one, when yet they ought to think as they speak, and speak as they think. The preacher who was with me was then also examined in respect to the idea which he had of one God and three Persons. He represented three Gods, yet these a one by continuity, but he set forth this trinal one as invisible because Divine. And when he set this forth it was perceived that he was then thinking of the Father only, and not of the Lord, and that his idea of an invisible God was nothing but an idea of nature in its first principles, the result of which was that the inmost of nature was to him his Divine. Be it known that in the other life the idea of everyone‘s thought on any subject is presented to the life, and that by this everyone is examined in respect to the nature of his faith; and also that the idea of thought concerning God is the principal of all; for by this idea, if it he genuine, conjunction is effected with heaven, because it is the Divine which makes heaven.
AC 10737. They were next asked what idea they have about God. They replied that they do not conceive of an invisible God, but of a visible God under the human form; and that they know this not only from interior perception, but also from His having appeared to them as a Man, adding that if according to the idea of some of their visitors, and of the preacher, they were to conceive of God as invisible, they could not think of God at all, because what is invisible does not fall into any idea of thought. I perceived that this was because what is invisible was to them without form, thus without quality; and an idea that is without form and quality is either dissipated or falls to nature, which is visible. After hearing these things, it was given to say to them that they do well to think of God under the human form; and that many from our earth think in like manner, especially when they think of the Lord; and that the ancients thought in no other manner. I then told them about Abraham, about Lot, about Gideon, and about Manoah and his wife, and what is related about them in our Word, namely, that they saw God under a human form, and that when they saw Him they acknowledged Him as the Creator of the universe, and called Him Jehovah, and this also from interior perception; but that at this day such interior perception has perished in the Christian world, and remains only with the simple who are in faith.
AC 10738. Before these things were said, they had believed that our company also was one of those which desired to confuse them about God by the idea of three; and therefore after hearing these words, they said that some have been sent by God (whom they then called the Lord) to teach them about Him; and that they are not willing to admit visitors who disturb them, especially by means of three Persons in the Godhead, because they know that God is one, consequently that the Divine is one, and not a unanimity of three--unless their visitors are willing to think of God as of an angel, in whom there is an inmost of life that is invisible, and from which he thinks and is wise; and an external of life that is visible under the human form, and from which he sees and acts; and also a proceeding of life which is a sphere of love and faith around him. For from the sphere of life proceeding from him, the quality of every spirit and angel in respect to his love and faith is perceived at a distance. And in regard to the Lord they said that the proceeding sphere of life from Him is the Divine Itself that fills the heavens and makes them, because it is from the very Being of the life of love and of faith.
 After hearing these words it was given to say that such an idea about what is trine and at the same time one, is in agreement with the angelic idea about the Lord, and that it is from the very doctrine of the Lord about Himself, for He teaches that the Father and He are one, that the Father is in Him and He in the Father, that whoso seeth Him seeth the Father, and whoso believeth in Him believeth in the Father and knoweth Him, and also that the Paraclete, whom He calls the Spirit of truth and also the Holy Spirit, proceeds from Him and does not speak from Himself, but from Him, whereby is meant the Divine proceeding.
 And it was given to say, further, that an idea of what is trine and at the same time one is in agreement with the Being and Manifestation (Esse et Existere) of the life of the Lord when He was in the world. The Being of His life was the Divine Itself, for He was conceived of Jehovah; and the being of the life of everyone is that from whom he is conceived. The Manifestation of life from this Being is the Human in form. The being of the life of every man, which he has from his father, is called the soul; and the manifestation of life thence derived is called the body. The soul and the body constitute one man.
 The likeness between the two is like that between that which is in an endeavor and that which is in the consequent act; for an act is an endeavor acting, and thus these two are one. In man, endeavor is called ”will;“ and endeavor acting is called ”action.“ The body is the instrumental by which the will, which is the principal, acts; and in acting the instrumental and the principal are together a one. And so it is with the soul and the body. The angels in heaven have such an idea about the soul and the body; and from this they know that the Lord made His Human Divine from the Divine in Himself, which was His soul from the Father. Moreover the faith everywhere received in the Christian world does not dissent from this, for it teaches, ”As the body and soul are one man, so also in the Lord, God and Man are one Christ.“
 As such was the union, or such the one, in the Lord, He therefore rose again not only as to the soul; but, differently from any man, as to the body which He glorified in the world He also instructed the disciples about this, saying, ”Feel Me and see, for a spirit hath not flesh and bones as ye see Me have.“
 From this it is that the church acknowledges the omnipresence of His Human in the Sacrament of the Supper, which could not be acknowledged unless His Human also was Divine. These things were well understood by these spirits; for such things fall into the understanding of angelic spirits; and they said that the Lord alone has power in the heavens, and that the heavens are His. To this it was given to reply that the church also knows this from the mouth of the Lord Himself before He ascended into heaven, for He then said, ”All power has been given to Me in heaven and on earth.“
AC 10739. A continuation about the fifth earth in the starry heaven will be found at the end of the following chapter.
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