or expiations, and by burnt-offerings and sacrifices of rams the purifications or expiations of the internal or spiritual man, mentioned subsequently in this chapter, where they are treated of. 9992. "And bread of what is unleavened "that hereby is signified the purification of the celestial principle in the inmost man, appears from the signification of bread, as denoting the celestial principle, see n. 2165, 2177, 3478, 9545; and from the signification of what is unleavened, as denoting what is purified, of which we shall speak presently. The reason why it denotes the inmost of man is, because the celestial principle is the good of love, and the good of love is inmost. There are three [things or principles] appertaining to man, which follow in successive order; those three are called celestial, spiritual, and natural. The celestial is the good of love to the Lord, the spiritual the good of charity towards the neighbor, and the natural thence derived the good of faith, which being grounded in what is spiritual, is called spiritual-natural. For the case with man is similar to what exists in the heavens; in the inmost heaven, which is also called the third heaven, is the celestial principle; in the second or middle heaven, is the spiritual principle; and in the first or ultimate heaven, is the natural principle thence derived, or the spiritual-natural. The cause of its being with man similarly to what it is in the heavens is, because man, who is in good, is a heaven in the least form,—see what is cited, n. 9279. Concerning the tri-partition also of heaven, or of the heavenly kingdom, we shall speak presently, when we come to treat of the cakes, and wafers of fine flour of wheat. The reason why what is unleavened signifies what is purified is, because leaven signifies what is false derived from evil, n. 2342, 7906; hence what is unleavened signifies what is pure, or without that false principle. The reason why leaven signifies what is false derived from evil is, because this false principle defiles good and also truth, likewise because it excites combat, for on the approach of that false principle to good, heat is produced, and as it approaches to truth it excites collision. Hence it is, that a meat-offering of unleavened bread was employed in the burntofferings and in the sacrifices. Therefore it was ordained that every meat-offering, which they should bring to Jehovah, should be prepared without leaven," Levit. ii. 11. "That they should not sacrifice upon what is leavened the blood of the sacrifices," Exod. xxiii. 18. "And that on the feast of the passover, they should not eat at all what was leavened, and that he who did eat should be cut off from Israel," Exod. xii. 15, 18, 19, 20. The reason why he was to be cut off from Israel, who ate what was leavened on the feast of the passover, was, because the feast of the passover signified liberation from damnation, and specifically liberation from falses derived from evil, with those who suffer themselves to be regenerated by the Lord, see n. 7093, 9286 to

9292. Hence also, that festival was called the feast of unlea. vened things.

9993. "And cakes of what is unleavened mixed with oil"— that hereby is signified the purification of the middle celestial principle, appears from the signification of cakes, as denoting the middle celestial principle, of which we shall speak presently; and from the signification of oil, as denoting the good of love, see n. 886, 4582, 4638. Hence it is evident, that by cakes mixed with oil is signified the celestial principle which is from the inmost, for oil is the good of love, which is inmost. The case herein is this; the heavens are distinguished into two kingdoms, one of which is called spiritual, the other celestial; to the spiritual kingdom in the heavens, corresponds the intellectual principle appertaining to man, and to the celestial kingdom there corresponds his will principle, n. 9835. In each kingdom there is an internal and an external, as also is the case with man as to the intellectual principle, for the intellectual principle appertaining to man is internal and external, and the will principle is internal and external. The internal in tellectual principle makes the spiritual life of the internal man, and the external intellectual principle makes the spiritual life of the external man; but the internal will principle makes the celestial life of the internal man, and the external will principle makes the celestial life of the external man. That there is an internal and an external appertaining to man, may be manifest to every one who reflects, especially from the case of hypocrites, of the deceitful, of the cunning, and of the malicious, in that they interiorly with themselves think against the truths of faith, and also will against the goods of celestial love, but exteriorly think and will with them, whence also they speak and act, that they may appear before the world. It is moreover to be noted, that each kingdom, namely, the spiritual and celestial, in the heavens is tripartite, having an inmost, a middle, and an external, see n. 9873. The inmost of the celestial kingdom is the good of love to the Lord, the middle there is the good of mutual love, which is the good thence proceeding, and the external is the delight proceeding from that good; the two former are in the internal man with those who are in the Lord's celestial kingdom, but the third is in the external man with the same. These three were represented by bread of what is unleavened, by cakes of what is unleavened mixed with oil, and by waters of what is unleavened anointed with oil; and their purification is represented by the offering of those three upon the altar together with the burnt-offering or sacrifice. That such things in order are signified, may be evident solely from this consideration, that those three things were commanded, and also their preparation described in the books of Moses, which would not have occurred, unless they

had involved arcana of heaven and of the church, for on any other idea, to what purpose could such things have been required? But I am aware, that those arcana can be apprehended scarcely by any one at this day, by reason that a worldly principle is now every thing in the understanding and the will, and those who think about heaven and will it, have, and are willing to have no other idea concerning it, than a natural and terrestrial idea, and where there is such an idea, and such a will, thus where there is such a love, there the arcana of heaven have no place. It would be altogether otherwise if the mind were delighted with heavenly rather than with worldly things, for those things with which man is delighted, are apprehended, as when he is delighted with the arcana of the civil state of kingdoms, and with the arcana of the moral state appertaining to man; by the moral state is meant the state of the loves and affections, and thence of the thoughts, the arcana of which a cunning man easily perceives; the reason is, because he delights to lead others by such things, in order to secure honors, or gains, or reputation on their account. That cakes signify the celestial principle in the internal man, is because they are in the second order, for in the first order is bread of what is unleavened, in the second are cakes mixed with oil, and in the third are wafers anointed with oil; those three were called meat-offerings, and were offered on the altar together with burnt-offerings and sacrifices. The mode in which they were to be prepared is described in Leviticus, chap. ii. and how they were to be offered is described in various passages, as how by Aaron on the day of his anointing, Levit. vi. 13 to 16. By cakes also in the Word the good of love in general is meant; hence it is, that the breads of faces or of proposition are called cakes in Moses. "Thou shalt take fine flour and bake twelve cakes thereof, one cake shall be of two-tenths; and thou shalt set them on the table before Jehovah, and shalt give upon the order pure frankincense," Levit. xxiv. 5 to 9, where the pure frankincense, which was given upon the cakes, signified truth from celestial good, which is the ultimate or extreme of the celestial kingdom. By cakes also the good of love in general is signified in Jeremiah. "The sons gather wood, and the fathers kindle a fire, the women knead dough, to make cakes to the queen [Melecheth] of the heavens, and to offer libations to other gods," vii. 18; chap. xliv. 19, where to make cakes to the Melecheth of the heavens denotes to worship the devil from the good of celestial love, and to offer libations to other gods, denotes to worship Satan from the truths of faith, for by the Melecheth of the heavens those are signified who are in the hell of genii, and by other gods, those who are in the hell of evil spirits, concerning whom see n. 5977, 8593, 8622, 8625. Those who are in the hell of genii, taken together, are called the

devil, but those who are in the hell of evil spirits are called Satan. But the good of spiritual love is signified by cakes in Hosea, "Ephraim is become a cake not turned," vii. 8; but cake is here expressed by another name in the original tongue, which sig nifies the good of spiritual love. A cake not turned is, when the external man rules over the internal; when this is the case with man, order is inverted, for then the external rules, and the internal serves; Ephraim is the intellectual principle of the church, which is illustrated and affected, when the goods and truths of faith are received.

9994. "And wafers of what is unleavened anointed with oil "—that hereby is signified the celestial principle in the external man, appears from the signification of wafers, as denoting the celestial principle in the external man, of which we shall speak presently; and from the signification of what is unleavened, as denoting what is purified, see above, n. 9992; and from the signification of oil, as denoting the good of love, see n. 886, 4582, 4638; hence it is evident that by wafers of what is unleavened anointed with oil, the celestial principle in the external man is signified, which proceeds in order from the foregoing. The wafers are said to be anointed with oil, but the cakes mixed with oil, by reason that wafers are in the third order, and cakes in the second, as was said just above, n. 9993; and what is in the second order proceeds from the inmost immediately, and hence has in it the inmost celestial principle, which is signified by oil; and what is in the third order proceeds from the inmost mediately, namely, by that which is in the second order, and hence has the inmost principle not so in itself as that which is in the second order; on this account the cakes, because they signify the celestial principle of the second order, are said to be mixed with oil, and the wafers, because they signify the celestial principle of the third order, are said to be anointed with oil. But these things are of difficult apprehension, unless it be known how the case is with the existence of things in successive order, which is as end, cause and effect; the inmost is the end, the middle is the cause, and the ultimate is the effect; the end must be in the cause to make it a cause of that end, and the cause must be in the effect to make it an effect of that cause; the end does not appear in the effect as in the cause, because the effect is further removed from the end than the cause. From these considerations the mind may be illustrated [so as to see] how the case is with what is inmost, middle, and external in successive order.

9995. "With fine flour of wheat thou shalt make them that hereby is signified truth which is from Divine Good, from which those things are, appears from the signification of fine flour, as denoting truth, of which we shall speak presently; and from the signification of wheat, as denoting the good of

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love, see n. 3941, thus in the supreme sense the Divine Good; and from the signification of making them, as denoting that those celestial goods, which are signified by bread, cakes and wafers of what is unleavened, are from that truth. The case herein is this; all the truths and goods, which are in the heavens, are from the Divine Truth proceeding from the Divine Good of the Lord; this Divine Truth received by the angels in the celestial kingdom is called celestial good, but in the spiritual kingdom, received by the angels there, it is called spiritual good; for although the Divine Truth proceeding from the Divine Good of the Lord is called truth, it is still good. The reason why it is called truth is, because it appears in the heavens, before the external sight of the angels there, as light, for light in the heavens is the Divine Truth; but the heat in that light, which is the good of love, makes it to be good. It is similarly with man, the truth of faith, when it proceeds from the good of charity, as occurs when man is regenerated, then appears as good, which is also thence called spiritual good, for the esse of truth is good, and truth is the form of good. Hence it may be manifest, why man can with difficulty distinguish between thinking and willing, for he says, when he wills anything, that he thinks it, and frequently when he thinks anything, that he wills it, when yet they are distinct as truth and good, for the esse of thought is will, and the form of will is thought, as the esse of truth is good, and the form of good is truth, as was just now stated. Since man with so much difficulty distinguishes between those two principles, therefore neither does he know what is the esse of his life, and that this esse is good, and not truth, only so far as it exists from good: good appertains to the will, and the will is that which a man loves, wherefore truth does not become the esse of man's life until he loves it, and when he loves it he does it; but truth appertains to the understanding, the province of which is to think, and when man thinks it, he can discourse concerning it; moreover it is given to understand and think truth without willing and doing it, but when it is not willed, it is not appropriated to the life of man, because it has not in it the esse of his life: it is in consequence of man's ignorance of this, that he attributes to faith the all of salvation, and scarcely anything to charity, when yet faith derives its esse of life from charity, as truth from good. Moreover all good appertaining to man is formed by truth, for good flows in by an internal way from the Lord, and truth enters by an external way; and they unite in marriage in the internal man, but in one manner with the spiritual man and angel, and in another with the celestial man and angel. With the spiritual man and angel the marriage is effected in the intellectual part, but in the celestial man and angel in the will part. The external way, by which truth enters