Apocalypse Explained, by Emanuel Swedenborg, [1757-9], tr. by John Whitehead [1911], at sacred-texts.com

Apocalypse Explained

That corrupted the earth with her whoredom, signifies those by whom all the truths of the Word have been falsified and its goods adulterated. This is evident from the signification of "the earth," as being the church; also from the signification of "corrupting it with whoredom," as being to falsify all its truths and to adulterate all its goods (n. 141, 161, 1083, 1130). That such have falsified the truths of the Word is evident from this, that they have little regard for the Word; but from what is their own [proprium] they devise new statutes, judgments, and commandments, most of which have regard to dominion over the church and heaven as an end, and these are all falsified truths. That the goods of the church are also adulterated is evident from this, that they call holy all things given to their monasteries and idols, and also to the papal chair, and call such gifts good works, and yet they thereby despoil homes, and deprive widows and orphans of their goods; and this they do notwithstanding they dwell amid treasures and possess superabundant revenues. Moreover, they make such works meritorious, and do many other like things. (Continuation) [2] These things being premised, what the soul of beasts is shall be told. The soul of beasts, regarded in itself, is spiritual; for affection of whatever kind, whether good or evil, is spiritual, for it is a derivation from some love, and has its origin in the heat and light that proceed from the Lord as a sun; and whatever proceeds from that is spiritual. That the evil affections that are called lusts are from the same source is evident from what has been already said about the evil loves and insane cupidities therefrom of infernal genii and spirits. [3] Beasts and wild beasts, as mice, poisonous serpents, crocodiles, basilisks, vipers, and the like, with the various noxious insects, the souls of which are like evil affections, were not created from the beginning, but they originated with hell in stagnant lakes, marshes, rank and fetid waters, and in the effluvia from dead bodies, dung, and urine, with which the malignant loves of infernal societies have communication. That such communication exists has been granted me to know from much experience. Moreover, in everything spiritual there is a plastic force wherever homogeneous exhalations are present in nature; and in everything spiritual there is also a propagative force, for the spiritual gives form by means of wombs or eggs not only to the organs of sense and motion, but also to the organs of prolification. But from the beginning useful and clean beasts only were created, the souls of which are good affections. [4] It must be known, however, that the souls of beasts are not spiritual in the same degree in which the souls of men are spiritual, but in a lower degree. For there are degrees in things spiritual; and although affections of a lower degree, regarded in their origin, are spiritual, they must be termed natural. They must be so called because they are like the affections of the natural man. In man there are three degrees of natural affections, and the same is true of beasts. In the lowest degree are insects of various kinds, in a higher degree are the flying things of heaven, and in a still higher degree are the beasts of the earth which were created from the beginning.

And he hath avenged the blood of His servants at her hand signifies the deliverance of those that are in Divine truths from the Lord by the casting out of the Babylonians. This is evident from the signification of "avenging at her hand," as being to deliver from those who are meant by "Babylon" as a "harlot," also from the signification of "the blood of servants," as being violence done to those who are in truths from the Lord, "blood" being violence done, and "servants" those who are in truths from the Lord. Why such are called "servants" may be seen above (n. 6, 409). (Continuation) [2] The difference between men and beasts is like that between wakefulness and dreaming, or between light and shade. Man is both spiritual and natural, while a beast is not spiritual but natural. Man has a will and an understanding, and his will is a receptacle of the heat of heaven, which is love, and his understanding is a receptacle of the light of heaven, which is wisdom. But a beast does not possess a will and an understanding, but in place of a will it has affection, and in place of an understanding it has knowledge. [3] With man the will and the understanding are capable of acting as one or not acting as one; for a man can think from his understanding what does not belong to his will, for he can think what he does not will, and conversely. But with a beast affection and knowledge make one and cannot be separated; for a beast knows what belongs to its affection and is affected by what belongs to its knowledge. And because with a beast these two faculties, called knowledge and affection, cannot be separated, a beast could not destroy the order of its life. Hence it is born into all the knowledge belonging to its affection. With man it is otherwise. His two faculties for life, which are called the understanding and the will, can be separated, as has been said, therefore he has the ability to destroy the order of his life by thinking contrary to his will and willing contrary to his understanding, and in this way he has destroyed it. For this reason man is born into mere ignorance, that he may be led out of it into order through knowledges by means of his understanding. [4] The order into which man was created is to love God above all things and the neighbor as himself; and the state into which man has come since he destroyed that order is loving himself above all things and the world as himself. Since man has a spiritual mind, which is above his natural mind, and his spiritual mind is able to contemplate such things as pertain to heaven and the church, as well as such things as pertain to the state in respect to morals and laws, and all these have reference to truths and goods, which are called spiritual, moral, and civil, with the natural things pertaining to knowledges, and also have reference to their opposites, which are falsities and evils, for this reason man is able both to think analytically and draw conclusions and also to receive influx through heaven from the Lord, and become intelligent and wise. This no beast is capable of. What a beast knows is not from any understanding, but is from the knowledge that belongs to its affection, which is its soul. Knowledge belonging to affection must be in everything spiritual, because the spiritual that proceeds from the Lord as a sun is light united to heat, or wisdom united to love, and knowledge is of wisdom, and affection is of love, in the degree that is called natural. [5] Because man has both a spiritual mind and a natural mind, and his spiritual mind is above his natural mind, and the spiritual mind is such as to be able to contemplate and love truths and goods in every degree, either conjointly with the natural mind or abstracted from it, it follows that the interiors of man belonging to each mind are capable of being raised up by the Lord to the Lord and of being conjoined to Him; and this is why every man lives eternally. This is not so with beasts. A beast does not possess any spiritual mind, it has only a natural mind; and therefore its interiors, which belong solely to knowledge and affection, cannot be raised up by the Lord and conjoined to Him, and for this reason a beast does not live after death. [6] A beast indeed is led by a sort of spiritual influx falling into its soul; but since its spiritual is incapable of being elevated it can only be determined downwards, and can look only to such things as belong to its affection, which have reference solely to what pertains to nourishment, habitation, and propagation; and it can know these only from the knowledge pertaining to its affection by means of light, odor, and taste. Because man is able by virtue of his spiritual mind to think rationally, he is also able to speak, for to speak belongs to thought from the understanding, which is able to see truths in spiritual light. But a beast, which has no thought from understanding, but only knowledge from affection, is only able to utter sounds, and to vary the sound of its affection according to its appetites.

Verse 3. And a second time they said, Alleluia, signifies the joy and gladness of the angels of the lower heavens, and the glorification of the Lord because of their deliverance from those signified by "Babylon" and by "the beasts of the dragon." This is evident from what has been explained above (n. 1195-1196). Joy, gladness, and glorification of the Lord by the angels of the lower heavens is what is here meant, because it is said "a second time," and because it is added that "their smoke goeth up unto the ages of the ages," also because glorifications of the Lord are begun by angels of the higher heavens and proceed to angels of the lower heavens. That "Alleluia" signifies praise and glorification may be seen above (n. 1197). (Continuation) [2] Something shall now be said about the vegetable kingdom, and its soul, which is called the plant soul. That this, too, is spiritual is not known in the world. By the plant soul is meant the tendency and effort to produce a plant from its seed progressively even to new seeds, and thereby to multiply itself to infinity, and to propagate itself to eternity; for there is as it were in every plant an idea of what is infinite and eternal; for a single seed can be so multiplied during a certain number of years as to fill the whole earth, and can also be propagated from seed to seed without end. This, with the wonderful process of growth from the root into a sprout, then into a stalk, also into branches, leaves, flowers, fruits, even into new seeds, is not a natural but a spiritual power. Likewise, plants have in many respects a relation to such things as belong to the animal kingdom, as that they exist from seed, in which there is as it were a prolific power, they produce a sprout like an infant, a stalk like a body, branches like arms, a top like a head, barks like skins, leaves like lungs, they grow in years, and afterwards blossom like maidens before their nuptials, and after these they expand like wombs or eggs, and bring forth fruit like offspring, in which are contained new seeds, from which, as in the animal kingdom, spring new prolifications or fructifications of the same kind or stock. These and many other things that are observed by those skilled in the art of botany who have traced a parallel between the two kingdoms, indicate that the tendency and effort to such things are not from the natural world but from the spiritual. That the living force as the principal cause is the spiritual, and that the dead force as the instrumental cause is the natural, will be seen in what follows.

And her smoke goeth up unto the ages of the ages signifies that the falsity of evil that pertains to such is forever condemned to hell. This is evident from the signification of "smoke," as being the falsity of evil (see n. 539, 889, 1131); also from the signification of "going up unto the ages of the ages," as meaning to be in hell forever, consequently to be condemned to hell. (That "the ages of the ages" signifies eternity may be seen n. 289, 468.) (Continuation) How the spiritual flows in and acts upon plants and produces such a tendency, effort, and action, cannot be comprehended by any understanding, unless the following are first unfolded: (1) Nothing in nature exists and subsists except from the spiritual and by means of it. (2) Nature in itself is dead, being created that the spiritual may be clothed by it with forms that may serve for use, and thus may be terminated. (3) There are two general forms, the spiritual and the natural; the spiritual is such as belongs to animals, and the natural is such as belongs to vegetables. (4) In everything spiritual there are three forces, an active force, a creative force, and a formative force. (5) From the spiritual by means of these forces both plants and animals, both those which appear in heaven and those which are in the world, have their existence. (6) These two classes have the same origin and thus the same soul, the difference being only in the forms into which the influx flows. (7) And that origin is in use. Until these propositions are explained, the cause of so many wonderful effects in the vegetable kingdom cannot be seen by the understanding.

Verses 4-5. And the twenty-four elders and the four animals fell down and adored God who sitteth upon the throne, saying, Amen, Alleluia. And a voice came forth from the throne, saying, Praise God, all ye His servants, and ye that fear Him, both the small and the great. (4) "And the twenty-four elders and the four animals fell down" signifies humiliation of heart of the angels of the higher heavens (n. 1206); "and adored God who sitteth on the throne" signifies adoration of the Lord, who has all power in the heavens and on the earth (n. 1207); "saying Amen, Alleluia," signifies who in truth is alone to be worshiped and glorified (n. 1208). (5) "And a voice came forth from the throne" signifies the unanimity of the whole heaven (n. 1209); "saying, Praise God all ye His servants," signifies worship of the Lord by those who are in truths (n. 1210); "and ye that fear Him" signifies worship of the Lord by those who are in the good of love (n. 1211); "both the small and the great" signifies all who are in truths and goods in every degree (n. 1212).

Verse 4. And the twenty-four elders and the four animals fell down signifies humiliation of heart of the higher heavens. This is evident from the signification of "falling down," as meaning humiliation of heart (of which presently); also from the signification of "the twenty-four elders" and "the four animals," as being the higher heavens and the angels there (see n. 313, 322, 362, 462). "To fall down" means humiliation of heart, because falling down upon the knees and upon the face is a gesture corresponding to inmost humiliation, which is called humiliation of heart; for by creation there are gestures corresponding to every affection, and a man falls into them spontaneously when he comes into the affection, provided he has not learned to counterfeit affections that are foreign to him; while one who has learned so to do takes on gestures from himself by which he depicts affections of the heart, although they do not belong at all to his heart. Such can fall down before God, but it is a purely counterfeit act. This has been said to make known that "falling down before God" means to act from inmost affection, which is called humiliation of heart; this precedes worship, which is an act of the lips. (Continuation) [2] (1) Nothing in nature exists except from the spiritual and by means of it. The reason of this is that nothing can exist except from another, and so finally from Him who is and exists in Himself, who is God; wherefore God is called Esse and Existere, Jah from Esse and Jehovah from Esse and Existere in Himself. Nothing in nature comes forth except from the spiritual, because nothing is possible without a soul. All that is called soul, which is essence, for that which has in itself no essence has no existence, for it is a nonentity, since there is no esse from which it comes forth. Thus it is with nature. Its essence from which it exists is the spiritual, because this has in itself the Divine Esse, and also the Divine active, creative, and formative force, as will be seen in what follows. Moreover, this essence may be called soul. For everything spiritual is living, and what is living, when it acts into what is not living, as for instance into the natural, causes it either as it were to be living, or to draw somewhat of appearance from what is living. This latter is true of plants, the former of animals. [3] Nothing in nature exists except from the spiritual, because no effect is possible without a cause. Whatever exists in effect is from a cause; what is not from a cause is separated. Thus it is with nature. Its particular and most particular parts are effects from a cause which is prior, interior, and superior to the effect, and which is immediately from God. For there is a spiritual world; and that world is prior, interior and superior to the natural world, consequently everything in the spiritual world is a cause, and everything in the natural world is an effect. Even in the natural world one thing exists from another in a progression, but this is done through causes from the spiritual world, for where the cause of the effect is, there also is the cause of the effecting effect; for every effect becomes an effecting cause in order even to the lowest, where the effective force subsists; but this is effected continually from the spiritual, in which alone is that force. This, therefore, is what is meant by "nothing in nature exists except from the spiritual, and by means of it." [4] In nature there are two mediate causes by means of which every effect, that is, every production and formation there, is accomplished. These mediate causes are light and heat. Light modifies substances and the heat moves them, each from the presence of the sun in them. The presence of the sun that is manifested as light causes an activity of the forces or substances of every particle according to the form that it has from creation. This is modification. The presence of the sun that is perceived as heat expands the particles, and produces the acting and effecting forces according to their form, by moving the conatus that they have from creation. This conatus, which becomes by means of heat the acting force even in the minutest forms of nature, is from the spiritual acting in them and into them.

And adored God who sitteth upon the throne, signifies adoration of the Lord, who has all power in the heavens and on the earth. This is evident from the signification of "adoring," as being here adoration from humiliation of heart; also from the signification of "who sitteth upon the throne," as being who has power in the heavens and on the earth, for "the throne" means in reference to the Lord the whole heaven and also all power there. All power on the earth is also meant because power in the heavens cannot be separated from power on the earth; for the spiritual world, in which are the heavens and the hells, cannot be separated from the natural world; thus angels and spirits cannot be separated from men, for they are consociated and conjoined; for as to the thoughts of his understanding and the affections of his will every man is in the spiritual world, in the societies there, thus with angels of heaven on the one hand or with spirits of hell on the other. For as to his thoughts and affections man is a spirit; consequently after death, when he becomes a spirit, he comes into the societies in which he was while in the world. This makes clear that since the Lord has power in the heavens He has power also on the earth, and that the one cannot be separated from the other. By "God" here and elsewhere in the Word, the Lord is meant, because He has all power in the heavens and on the earth, as He Himself teaches in the Word, for He alone is God. (Continuation) [2] (2) Nature in itself is dead, being created in order that the spiritual may be clothed by it with forms that may serve for use, and thus may be terminated. Nature and life are two distinct things. Nature has its beginning from the sun of this world, and life has its beginning from the sun of heaven. The sun of the world is pure fire, and the sun of heaven is pure love. That which proceeds from the sun that is pure fire is called nature; and that which proceeds from the sun that is pure love is called life. That which proceeds from pure fire is dead, but that which proceeds from pure love is living. This shows that nature in itself is dead. That nature is serviceable in clothing the spiritual is manifest from the fact that the souls of beasts, which are spiritual affections, are clothed with materials that exist in the world. That their bodies, as well as the bodies of men, are material, is well known. [3] The spiritual can be clothed by the material, because all things that exist in the world of nature, atmospheric, aqueous, or earthy, as to every particle thereof, are effects produced by the spiritual as a cause, and the effects act as one with the cause and wholly in agreement with it, according to this axiom, that nothing exists in the effect that is not in the cause. But there is this difference, that the cause is a living force because it is spiritual, while the effect is a dead force because it is natural. This is the reason why such things exist in the natural world as wholly agree with those in the spiritual world, and why the two can be closely conjoined. And these are the reasons for saying that nature was created in order that by it the spiritual might be clothed with forms, that might serve for use. [4] That nature was created in order that the spiritual might be terminated in it, follows from what has been said, that the things in the spiritual world are causes, and those in the natural world are effects. Effects are terminations. Where there is a first there must always be a last, and as everything intermediate from the first exists together in the last, the work of creation is perfected in things last. For this end the sun of the world was created, and nature by means of the sun, and finally the terraqueous globe, in order that there might be ultimate materials into which everything spiritual might close, and in which creation might subsist; also in order that the work of creation might continually persist and endure, which is effected through the generations of men and animals and the germinations of plants; also in order that all things might thus return to their First source, which is effected through man. That intermediates exist together in ultimates is evident from the axiom that there is nothing in the effect that is not in the cause, thus from a continuity of causes and effects from the First even to the ultimate.

Saying, Amen, Alleluia, signifies who in truth is alone to be worshiped and glorified. This is evident from the signification of "Amen," as being truth, and in the highest sense as being the Lord as to the Divine truth (see n. 34, 228, 464, 469); also from the signification of "Alleluia," as being to worship and glorify the Lord (see n. 1197, 1203). (Continuation) [2] (3) There are two general forms, the spiritual and the natural; the spiritual is such as belongs to animals, and the natural is such as belongs to plants. This is why all things of nature, except the sun, moon, and the atmospheres, constitute three kingdoms, the animal, the vegetable, and the mineral, and the mineral kingdom is simply a storehouse, in which are contained and from which are taken the things of which the forms of the other kingdoms, the animal and the vegetable, are composed. [3] The forms of the animal kingdom, which are called in a single word, animals, are all in accord with the flow of spiritual substances and forces; and from the conatus that is in these forms this flow tends to the human form, and to each and all things of it from head to heel; thus it tends in general to produce the organs of sense and the organs of motion, also the organs of nutrition and the organs of prolification. For this reason the entire heaven is in such a form, and all angels and spirits are such a form, and men on the earth are in such a form, and all beasts, birds, and fishes, for all these have like organs. [4] This animal form derives its conatus to such things from the First from whom all things are, who is God, because He is Man. This conatus and consequent determination of all spiritual forces can be given and exist from no other source, for it is given in things greatest and in things least, in first things and in last things, in the spiritual world and therefrom in the natural world; but with a difference of perfection according to degrees. [5] But the other form, which is the natural form, and which is the form of all plants, has its origin in the conatus and consequent flow of natural forces, which are atmospheres, and are called ethers; and in these this conatus is present from that determination of spiritual forces which is in the animal form, and from the continual operation of spiritual forces into natural forces, which are ethers, and through these into the materials of the earth, of which plants are composed. That its origin is such is clear from what has been said above that a certain semblance of the animal form is evident in them. [6] That all things of nature strive after that form, and that the ethers have impressed upon them and so implanted in them from the spiritual an effort to produce that form, is evident from many things; as from all vegetation on the surface of the whole earth, also from the vegetation of minerals into such forms in mines, where openings exist, also from the vegetation of cretaceous substances into corals in the depths of the sea, and even from the forms of snowflakes that emulate plant forms.

Verse 5. And a voice came forth from the throne signifies the unanimity of the whole heaven. This is evident from the signification of "a voice coming forth from the throne," as being the unanimity of the whole heaven, namely, in glorifying the Lord; for "throne" signifies the whole heaven because the Lord is on it, and the Lord is heaven itself. The angels of whom heaven consists do not make anything of heaven from what is of their own; but it is the Divine with them that proceeds from the Lord that makes heaven; and this is why "a voice out of heaven" signifies the unanimity of all the heavens, or of the whole heaven. (That a "throne," when the Lord is treated of, signifies heaven, may be seen n. 253, 462, 477.) (Continuation) [2] (4) In everything spiritual there are three forces, an active force, a creative force, and a formative force. The active force, because it is spiritual, proceeds from the fountain of all forces, which is the sun of heaven, and that is the Lord's Divine love, and love is the active itself, from which the living force which is life proceeds. [3] The creative force is the force that produces causes and effects from beginning to end, and reaches from the First through intermediates to the last. The First is the sun of heaven itself, which is the Lord; intermediates are things spiritual, afterwards things natural, also things terrestrial, from which finally are productions. And as in the creation of the universe that force proceeded from the First to the last, so afterwards it proceeds in like manner in order that productions may be continual; otherwise they would fail. For the First continually regards the last as an end; and unless the First looked to the last continually from itself through intermediates according to the order of creation, all things would perish; therefore productions, which are especially animals and plants, are continuations of creation. It does not matter that the continuations are effected by seeds, it is still the same creative force that produces. Moreover, it is according to the observation of some that certain seeds are yet being produced. [4] The formative force is the last force from ultimates, for it is the force that produces animals and plants from the ultimate materials of nature, which are collected in the earth. The forces that are in nature from its origin, which is the sun of the world, are not living forces but dead forces. These do not differ from the forces of heat in man and animal, which keep the body in such a state that the will by means of affection, and the understanding by means of thought, which are spiritual, can flow in and do their work in it. They do not differ from the forces of light in the eye, which simply cause the mind, which is spiritual, to see by means of its organ, the eye. The light of the world sees nothing, but the mind by the light of heaven. The same is true of plants. He that believes that the heat and light of the sun of the world do anything more than open and dispose the things proper to nature that they may receive influx from the spiritual world is very much deceived.

Saying, Praise God, all ye His servants, signifies worship of the Lord by those who are in truths. This is evident from the signification of "praising God," as being to confess and worship Him (of which presently); also from the signification of "servants of God," as being those who are in truths from the Lord (see n. 6, 409). In many passages in the Word the expression "praising God" signifies to confess Him with the heart and with the lips, thus also to worship; "to praise God" has a similar signification as "Hallelujah," because "Hallelujah" means "praise ye God," and that means, as has been said before, the voice of joy and gladness in confessions of God and in the worship of God. "To praise God" signifies confession and worship, because the Lord has no wish to be praised and glorified from any love of Himself, but only from His love for man, for man must needs praise and glorify the Lord, that is, give praise and glory to Him, when he acknowledges in heart that there is nothing of good in himself, and that he can do nothing of himself, and on the other hand, that all good is from the Lord, and that the Lord can do all things. When man is in this acknowledgment he puts aside what is his own [proprium], which belongs to the love of self, and opens all things of his mind, and thus gives room for the Divine to flow in with good and with power. This is why it is necessary for man to be in humiliation before the Lord, and why humiliation can be from no other source than self-acknowledgment and acknowledgment of the Lord, according to which reception is effected. That "to give praise to God" and "to praise God" mean to confess Him and from confession of heart to worship Him is evident from many passages in the Word (as Matt. 21:16; Luke 2:13-14, 20; 5:25-26; 7:16; 13:13; 18:43; 19:28-40; 24:52-53; also Psalm 148:1-5, 7, 13; and elsewhere.) (Continuation) [2] (5) From the spiritual, by means of these forces, both plants and animals, both those that appear in heaven and those in the world, have their existence. Such things exist also in heaven, because these forces are in the spiritual in things greatest and in things least, in its firsts and its ultimates, thus in the spiritual both in heaven and in the world. Its firsts are in the heavens, its ultimates are in the world. For there are degrees of spiritual things, and each degree is distinct from the other, and the prior or higher degree is more perfect than the posterior or lower. This is evident from the light and the heat in the heavens, and from the wisdom of the angels from these. The light in the highest or third heaven is from a flame so brilliant as to exceed a thousand times the midday light of the world; in the middle or second heaven the light is less bright, and yet exceeds a hundred times the noonday light of the world; in the lowest or first heaven the light is like the noonday light of our world. Also there are degrees of heat, which in heaven is love, and according to those degrees the angels have wisdom, intelligence, and knowledge. Everything spiritual belongs to the light and heat that are from the Lord as a sun, and wisdom and intelligence are from these. [3] There are also as many degrees of things spiritual below the heavens, that is, in nature, which are lower degrees of things spiritual, as can be seen from man's natural mind, and from its rationality and sensuality; rational men are in its first degree, sensual men are in its last, and others are in the middle; and all thought and affection of the natural mind is spiritual. These three forces, namely, the active force, the creative force, and the formative force, are in the spiritual in every degree of it, but with a difference of perfection. But since there is nothing without its ultimate, in which it terminates and subsists, so the spiritual has its ultimate, which in the earth is in its lands and waters; and from this ultimate the spiritual produces plants of all kinds, from the tree to the blade of grass, and in these the spiritual abides, manifesting itself only in a certain likeness to animals that has been spoken of above.

And ye that fear Him signifies worship of the Lord by those who are in the good of love, as is evident from the signification of "the fear of God," as being worship from the good of love (see n. 696, 942, 1150). (Continuation) [2] Something shall now be said about plants in heaven, as the animals there have already been spoken of. In the heavens, as on the earth, there are plants of all genera and species; yea, in the heavens there are also plants that are not on the earth, for there are composite forms of the different genera and species with infinite variation. This they derive from their origin, of which below. The genera and species of the plants differ in the heavens as the genera and species of animals do, of which above. [3] According to the degrees of light and heat there, paradisal gardens, groves, fields, and plains are seen; and in these, groups of trees and flowers and lawns. In the inmost or third heaven especially there are orchards whose fruits drop oils; beds of flowers from which fragrant odors are spread abroad, and the seeds of which are sweet to the taste from the fragrance and the oil; and there are lawns diffusing like odors. In the middle or second heaven there are orchards whose fruits drop wine; and flower-beds from which exhale pleasant odors, with seeds of delicate flavor, and also lawns. In the lowest or first heaven there are the same things as in the inmost and in the middle heaven, with a difference of delights and pleasantnesses according to degrees. [4] Moreover, in the inmost heaven there are fruits and seeds of pure gold, in the middle heaven of silver, and in the lowest heaven of copper; there are also flowers of precious stones and of crystals. All these germinate from the lands there. There are lands there, as with us; but nothing springs up from seed sown, but only from seed created; and creation there is instantaneous, sometimes enduring for a long time and sometimes only for a moment; for they exist there by means of the forces of light and heat from the sun of heaven, which is the Lord, and apart from the forces that serve as substitutes and aids from the light and heat from the sun of the world. This is why the matters in the lands of our globe are fixed, and the germinations are permanent; while the matters or substances in the lands that are in the heavens are not fixed, and consequently the germinations from them are not permanent. There all things are spiritual with a natural appearance; but in the lands that are subject to the sun of our world it is not so. These things have been mentioned to show that in everything spiritual, both in heaven and in the world, and both in the firsts and in the ultimates, there are these three forces, namely, the active force, the creative force, and the formative force; and that these forces proceed continually to their ultimates, in which they close and subsist; and for this reason there are lands also in the heavens, for the lands there are these forces in ultimates. There is this difference, that the lands there are spiritual from their origin, but here they are natural; and the productions from our lands are effected from the spiritual by means of nature, but in those lands without nature.

Both the small and the great signifies all who are in truths and goods in every degree. This is evident from the signification of "the small," as being those who are but little in truths and goods; and from the signification of "the great," as being those who are much in them. What is further signified by "the small" and "the great" may be seen above (n. 696, 836). (Continuation) [2] (6) These two classes, animals and plants, have the same origin, and thus the same soul, the difference being only in the forms into which the influx flows. It has been shown above that the origin of animals, which also is their soul, is spiritual affection, such as man has in his natural. That plants have the same origin is evident especially from plants in the heavens, in their appearing according to the affections of angels, and representing those affections, even so that the angels see and recognize their affections in them as in their types; also that they are changed as the affections change; but this occurs outside of the societies. The only difference is that affections appear formed into animals by the spiritual in its intermediate parts, while they appear formed into plants in its ultimates, which are the lands there. For the spiritual which is their source is living in its intermediates, but is not living in its ultimates. In ultimates the spiritual retains no more of life than is sufficient to produce a resemblance of being alive. It is nearly the same as in the human body, the ultimates of which, that are produced by the spiritual, are cartilages, bones, teeth, and nails, and in these what is living, which is from the soul, terminates. [3] That the plant soul has the same origin as the soul of the beasts of the earth and of the birds of heaven and of the fishes of the sea does not appear to be true at first sight, for the reason that the one is a living thing and the other is not; nevertheless it becomes plainly evident from the animals and the plants seen in the heavens, and also from those seen in the hells. In the heavens beautiful animals and like plants are seen; but in the hells noxious animals and like plants; and angels and spirits are known from the way the animals appear, and equally from the way the plants appear. The agreement with the affections of the angels and spirits is so complete that an animal can be changed into a corresponding plant, and a plant into a corresponding animal. [4] The angels of heaven know what element of affection is represented in the one and in the other; and I have heard, and even perceived, that it is the same. Moreover, it has been granted me to discern clearly the correspondence of both animals and of plants with the societies of heaven and with the societies of hell, thus with their affections, for in the spiritual world societies and affections make one. This is why in so many places in the Word gardens, groves, forests, trees, and plants of various kinds, are mentioned, and why they have there a spiritual signification according to their origins, all of which have reference to affections. [5] The difference, therefore, between the plants in the spiritual world and those in the natural world is that in the spiritual world both their seeds and their germinations exist in an instant according to the affections of the angels and spirits there; but in the natural world the origin is implanted in the seeds, from which they spring each year. Moreover, there are two things proper to nature, time and consequent succession and space and consequent extension, but these do not exist in the spiritual world as properties of it, but in their place are appearances of the states of life of those there; and this is why from the lands there, which are from a spiritual origin, plants spring up instantly and disappear instantly. But this occurs only when the angels go away; as long as they remain the plants continue. This is the difference between plants in the spiritual world and plants in the natural world.

Verses 6-7. And I heard as it were the voice of a great multitude, and as it were the voice of many waters, and as it were the voice of mighty thunders, saying, Alleluia, for the Lord God, the Almighty, reigneth. Let us rejoice and exult, and let us give the glory unto Him, for the marriage of the Lamb is come, and His wife hath made herself ready. 6. "And I heard as it were the voice of a great multitude," signifies the glorification of the Lord by all that are in the heavens because of the rejection of the evil and the consequent deliverance of the good (n. 1214); "and as it were the voice of many waters" signifies the glorification of Him from truths (n. 1215); "and as it were the voice of mighty thunders," signifies the glorification of Him from the goods of love (n. 1216); "saying, Alleluia, for the Lord God, the Almighty, reigneth," signifies joy and gladness that the Lord has now a kingdom on the earth as in the heavens (n. 1217). 7. "Let us rejoice and exult, and let us give the glory unto Him," signifies manifestation of joy from the affection of truth and from the affection of good (n. 1218); "for the marriage of the Lamb is come," signifies the conjunction of the Lord with the church (n. 1219); "And His wife hath made herself ready," signifies that the church is now adorned with truths from good for receiving Him (n. 1220).

Verse 6. And I heard as it were the voice of a great multitude, signifies the glorification of the Lord by all that are in the heavens because of the rejection of the evil and the consequent deliverance of the good. This is evident from the signification of a "voice," as being the glorification of the Lord, for the voice was "Alleluia, for the Lord God, the Almighty, reigneth," as appears from the end of this verse. That it is glorification because of the rejection of the evil and thence the deliverance of the good is a consequence from what precedes and follows in this chapter and in other chapters, for it means the glorification of the Lord because of the Last Judgment, by which the good were delivered from the evil; for at that time the evil were cast into hell and thereby the good were delivered from them. It is evident also from the signification of "a great multitude," as being all that are in the heavens, who are called a "multitude" from the combined sound of all. Simultaneous speech by many is heard as "the voice of a great multitude." (Continuation) [2] (7) That origin is use. This is because affections have reference to uses; use is the subject of all affection, for man cannot be affected except for the sake of something, and that something is use. Since, then, all affection supposes use, and the plant soul, from its spiritual origin, is an affection, as has been said, it, too, is a use. For this very reason every plant contains a use, a spiritual use in the spiritual world, and both a spiritual and a natural use in the natural world. The spiritual use is for the various states of the mind, and the natural use is for the various states of the body. It is well known that minds are refreshed, recreated, and stimulated, or on the other hand that drowsiness, sadness, or fainting is induced, by the odors and flavors of different kinds of plants; also that the body is healed by the various solutions, purgations, and remedies made from plants, and on the other hand, is destroyed by the poisons extracted from them. [3] In the heavens the external spiritual use derived from them is the refreshment of minds, and the internal is the representation of Divine things in them, and thereby also the elevation of the mind. For the wiser angels see in them the quality of affections in a series. These, with what lies hidden in them, are manifested in the varieties of flowers in their order, also in the variegations of color and odor. For every ultimate affection which is called natural, although it is spiritual, derives its quality from an interior affection, which pertains to intelligence and wisdom, and these derive their quality from use and the love of it. In a word, from the soil in the heavens nothing but use blooms forth, for use is the plant soul. [4] Because use is the plant soul, in those places in the spiritual world that are called deserts, where those are who in the world had rejected works of charity, which are essential uses, no grass or herb of any kind is seen, but mere gravel and sand. Every good in act that is from the Lord through love to him and love towards the neighbor, is meant by the uses that alone blossom forth in the heavens. Every plant there represents a form of use; and whatever appears in it, from its first to its last and from its last to its first, that is, from seed to flower and from flower to seed, exhibits the progression or extension from end to end of an affection and of its use. Those that are skilled in the sciences of botany, chemistry, medicine, and pharmacy, come after death into a knowledge of spiritual uses from the plants in the spiritual world, and cultivate that knowledge and find the greatest delight in it. I have talked with such and have heard from them wonderful things.

And as it were the voice of many waters, signifies the glorification of Him from truths. This is evident from the signification of a "voice," as being the glorification of the Lord (as above); also from the signification of "waters," as being truths (see n. 71, 483, 518, 537, 538, 854, 971, 1033); therefore "many waters" mean all the truths that are with the angels in the heavens. In the heavens there are angels that are in truths and angels that are in goods. The angels that are in truths are called spiritual angels, and those that are in goods are called celestial angels. From this heaven is divided into two kingdoms, the spiritual and the celestial kingdoms. In the spiritual kingdom are all that are in truths, and in the celestial kingdom are all that are in goods. [2] All, indeed, are in truths from good; but good is twofold, spiritual good and celestial good; the good of charity is the good of love towards the neighbor, and celestial good is the good of love to the Lord. These goods are distinct; spiritual good is good in a lower degree, and celestial good is good in a higher degree; consequently the good that the angels of the higher heavens have is celestial good, while the good that the angels of the lower heavens have is spiritual good. All this makes clear that the "many waters," the voice of which was heard, signify all the spiritual angels in the heavens, but "the voice of mighty thunders" that follows signifies all the celestial angels in the heavens. (Continuation) [3] From all that has thus far been presented respecting the life that is from the Lord and the existence of all things in the universe from it, everyone who is wise in heart can see that nature produces nothing from itself, but merely in the process of production serves the spiritual that proceeds from the sun of heaven, which is the Lord, as an instrumental cause serves its principal cause, or as a dead force serves its living force. This makes clear how mistaken those are who ascribe the generations of animals and the productions of plants to nature. This is the same as ascribing magnificent and splendid works to the tool and not to the workman, or like adoring a sculptured image and not God. [4] From this spring the fallacies, which are innumerable, in all reasonings about spiritual, moral, and civil matters; for a fallacy is an inversion of order; it is the judgment of the eye, not of the mind; it is a conclusion from the appearance of a thing, not from its essence. Consequently to reason from fallacies respecting the world and the existence of things in it is like confirming by reasonings that thick darkness is light, that what is dead is alive, and that the body flows into the soul, and not the reverse. And yet it is an eternal truth that influx is spiritual and not physical, that is, influx from the soul, which is spiritual, into the body, which is material, or from the spiritual world into the natural world; also that as the Divine from itself and through that which proceeds from itself created all things, so it sustains all things; also that sustaining is perpetual creation, as subsistence is perpetual existence.

And as it were the voice of mighty thunders, signifies the glorification of the Lord from the goods of love. This is evident from the signification of a "voice," as being the glorification of the Lord (as above); also from the signification of "thunders," as being the goods of love sounding (see n. 821, 855); therefore "mighty thunders" mean all goods with the angels that give forth sound. In the speech of man two things unite, namely, sound and its articulation into words. The sound belongs to the affection of man's will, and the articulation of the sound belongs to the thought of his understanding. These two unite in human speech, but are distinguished by the hearing. For the affection is known from the sound, and the thought from the words, which are articulations of the sound. This is so natural a thing that man gives little thought to it; but he knows it to be true when he hears it. This distinction is more clearly perceived by angels and spirits than by men, because they are spiritual, and the spiritual think from affection and also speak from affection, those who are in the celestial kingdom from the affection of good, and those in the spiritual kingdom from the affection of truth; thus they are distinguished by their tones. The sound of the speech of the angels in the higher parts of heaven is heard variously below, for it increases as it goes on, as sound does in the world when it descends from above. The sound of the spiritual angels is thus heard as the sound of roaring waters, and the sound of the celestial angels as the sound of thunders. (On the further signification of "thunders" see above, n. 273, 353, 498, 702, 704, 1014.) (Continuation) [2] Infinity and Eternity, also Providence and Omnipotence, as belonging to the Lord, have been treated of; now the Omnipresence and Omniscience that belong to Him shall be treated of. In every religion it is acknowledged that God is omnipresent and omniscient; therefore prayer is offered to God that He will hear and that He will see and will have mercy; which would not be done unless His omnipresence and omniscience were believed in. This belief is from an influx out of heaven into those that have any religion, for it does not come into question from religion itself whether it is granted or how it is granted. But at this day, especially in the Christian world, natural men have become very numerous, and such see nothing of God; and unless they see they do not believe, or if they profess to believe it is either done from conventionality or from blind knowledge, or from hypocrisy; and yet they have the ability to see. In order, therefore, that the things relating to God may be seen, it is permitted to treat of them from light and from consequent rational sight. [3] For every man, even a merely natural and sensual man, is endowed with an understanding that can be raised up into the light of heaven, and can see spiritual things, and even Divine things, and can comprehend them, but only while he is hearing them or reading about them; and afterwards he can talk about them from the memory, but cannot think about them within himself from himself. The reason of this is that when he is listening or reading, the understanding is separated from its own affection, and when so separated it is in the light of heaven, but when he is thinking within himself from himself the understanding is joined to the affection of his will, and that affection fills the understanding and occupies it, and hinders it from going out of itself. Nevertheless, the fact is that the understanding can be separated from the affection of the will, and thus can be raised up into the light of heaven with such natural men as have any affection of truth and as have not confirmed themselves in falsities; but scarcely with those that have no affection of truth from having rejected all Divine things or from having confirmed themselves in falsities. In such, between spiritual light and natural light there is a sort of darkening veil, although with many this is transparent. [4] Since, then, any man, even a corporeal sensual man, when he reaches adult age is endowed with such an ability to understand that he can comprehend the things that relate to God when he is listening or reading, and afterwards can retain them in his memory, and thus talk, teach, and write about them, it is important that this treatise on the Divine attributes should be continued as it was begun. Here, then, the Divine Omnipresence and the Divine Omniscience shall be considered, lest the merely natural man, from a lack of willingness (which he calls a lack of ability) to understand anything Divine or spiritual, should bring these into doubt, and even denial.

Saying, Alleluia for the Lord God, the Almighty reigneth, signifies joy and gladness that the Lord has now a kingdom on the earth as in the heavens. This is evident from the signification of "Alleluia," as being an expression of glorification of the Lord from joy of heart (see n. 1197, 1203). The two expressions, joy and gladness, are used because in the Word "joy" is predicated of good, and "gladness" of truth, and here both the angels that were in truths and those that were in goods said "Alleluia." It is evident also from the signification of "the Lord God, the Almighty, reigneth" as being that His kingdom is on the earth as in the heavens, which means that when the good have been separated from the evil, and the evil have been cast into hell, all the good came into a better state for receiving truth and good from the Lord, a state in which they had not been before. For so long as they were held in connection with the evil, if they had received goods and truths they would have defiled and perverted them. For the same reason interior truths were not revealed on the earth until that separation had been effected by means of the Last Judgment. [2] This, too, is the meaning of the words in the Lord's Prayer: Thy kingdom come on earth as in the heavens (Matt. 6:10). The Lord's kingdom existed before the Last Judgment, for the Lord always rules both heaven and earth; but after the Last Judgment the state of the Lord's kingdom became different from the state before it, for after it the reception of Divine truth and good became more universal, more interior, more easy, and more distinct. It is said, "the Lord God, the Almighty," for the Lord is called "Lord" from good, and "God" from truth, "Almighty" from the separation of the good from the evil by the Last Judgment, and also from His power to save those who receive Him. (Continuation) [3] How the Lord can be present with all who are in heaven and throughout the whole earth, and can know all things, even the most particular things connected with them, both present and future, can be comprehended only by means of the following truths: (1) In the natural world there are spaces and times, but in the spiritual world these are appearances. (2) Spaces and times must be removed from the ideas before the Lord's omnipresence with all and with each individual, and His omniscience of things present and things future connected with them, can be comprehended. (3) All angels of heaven and all men of the earth who constitute the church are as one man, and the Lord is the life of that man. (4) Consequently as there is life in the particular and most particular things of man and it knows the entire state of these, so the Lord is in the particular and most particular things of the angels of heaven and of the men of the church. (5) The Lord, by the intellectual faculty that each man has, or by its opposite, is also present with those who are out of heaven and out of the church, that is, those who are in hell or who are to come into hell, and knows their whole state. (6) From the omnipresence and omniscience of the Lord thus perceived it can be understood how the Lord is the all and is in all things of heaven and the church, and that we are in the Lord and He is in us. (7) The omnipresence and omniscience of the Lord can be comprehended also from the creation of the universe; for it was so created by Him that He is in things first and in things last, in the center and at the same time in the circumferences, and that the things in which He is are uses. (8) As the Lord has the Divine love and the Divine wisdom, so from these He has the Divine omnipresence and the Divine omniscience; but omnipresence is chiefly from the Divine love, and omniscience chiefly from the Divine wisdom.

Verse 7. Let us rejoice and exult, and let us give the glory unto Him, signifies manifestation of joy that is from the affection of truth and from the affection of good. This is evident from the signification of "rejoicing," as being here joy from the affection of truth; also from the signification of "exulting," as being joy from the affection of good, for exulting has relation to the heart, thus to the good of love; also from the signification of "giving glory," as being to acknowledge, confess, and worship the Lord (see n. 678); "to glorify" has the same meaning. "To rejoice" and "to exult" signify joy from the affection of truth and from the affection of good, because all joy is a matter of affection. It is only from the things by which he is moved or which he loves that man has joy. There are two universal origins of all spiritual joys, one is from the affection or love of truth, the other from the affection or love of good. Joy from the affection of good belongs properly to the will and to deeds therefrom, while joy from the affection of truth belongs properly to the understanding and to speech therefrom. As the preceding verse treats of those who are in truths and of those who are in goods, and also of the glorification of the Lord by them, so the joy of all such and glorification by such is expressed in these words, "Let us rejoice and exult, and give glory unto Him." (Continuation) [2] (1)In the natural world there are spaces and times, but in the spiritual world these are appearances. The reason is that all things that appear in the spiritual world are immediately from the sun of heaven, which is the Lord's Divine love; but all things that appear in the natural world are from the same, but by means of the sun of the world, which is pure fire. Pure love, from which all things in the spiritual world exist immediately, is immaterial; but pure fire, through which all things in the material world exist mediately, is material. This is why all things that come forth in the spiritual world are by virtue of their origin spiritual, and all things that exist in the natural world are by virtue of their secondary origin material; and material things in themselves are fixed, permanent, and measurable. They are fixed because they endure, however the states of men may be changed, like the lands, mountains, and seas. They are permanent, because they recur regularly in turn, like the seasons, generations, and germinations. And they are measurable, because all things can be defined, as spaces by miles and furlongs, and these by feet and spans, and as times by days, weeks, months, and years. But in the spiritual world all things are as if they were fixed, as if they were permanent, and as if they were measurable, and yet in themselves they are not so. For they exist and continue according to the states of the angels, so that they make one with those states, and consequently they change in whatever way those states change. But this takes place especially in the world of spirits, into which every man first comes after death, and is not so in heaven or in hell. This occurs in the world of spirits, because every man there undergoes changes of state, and is thus prepared for heaven or for hell. [3] But spirits do not reflect upon these changes and variations, because they are spiritual and are thus in spiritual thought, and with this each and all things that they perceive by sense make one; also because they are separated from nature, and yet they see in the spiritual world things exactly like those they saw in the world, as lands, mountains, valleys, waters, gardens, forests, plants, palaces, houses, garments with which they are clothed, food by which they are nourished, animals, and themselves as men. All these things they see in a clearer light than that by which they saw like things in the world, and they feel them by a more exquisite touch than they had in the world. For these reasons man after death is wholly ignorant that he has put off his material part, and that he has emigrated from the world of his body into the world of his spirit. I have heard many declaring that they have not died, and that they could not understand how anything of their body could have been rejected in the grave; and for the reason that all things in that world are like those in this world; and they do not know that the things they there see and feel are not material, but are substantial from a spiritual origin, and yet are real things, since they have the same origin that all things in this world have, with this difference only, that something additional like an outer garment has been added from the sun of the world to those things that are in the natural world by virtue of which they have become material, fixed, permanent, and measurable. But yet I can assert that those things that are in the spiritual world are more real than those in the natural world, for the dead part that is added in nature to the spiritual does not constitute reality but diminishes it. This is evident from the state of the angels of heaven compared with the state of men on the earth, and from all things that are in heaven compared with all things in the world.

For the marriage of the Lamb is come, signifies conjunction of the Lord with the church. This is evident from the signification of "marriage," as being conjunction (of which presently); also from the signification of "the Lamb," as being the Lord as to the Divine Human (see n. 314). It is said "the marriage of the Lamb," because the conjunction of the Lord with the church is the conjunction of His Divine Human with it; for there can be no immediate conjunction with His Divine which is called the Father, since this cannot be received, for it is above every idea of the thought of men and of angels; not so with the Divine Human, for one can think of this. This is why it is said "the marriage of the Lamb," and not "the marriage of the Lord God." (Continuation) [2] As there are like things in heaven and in our world, in the heavens there are spaces and times, but the spaces there, like the lands themselves and the things upon them, are appearances; for they appear according to the states of the angels, and the extensions of spaces and distances appear according to the similarities and dissimilarities of states. By states are meant states of love and wisdom, or of affections and of thoughts therefrom, which are manifold and various. According to these the angelic societies in the heavens are distant from each other, also the heavens are distant from the hells, and the societies of the hells from each other. It has been granted me to see how likeness of state conjoins, and lessens the extension of space or distance, and how unlikeness of state separates, and produces extension of space or distance. Those there who appear to be a mile apart can instantly be present with each other when the love of one for the other is stirred up, and on the other hand those who are talking together can instantly become a mile apart when anything of hatred is aroused. [3] That spaces in the spiritual world are mere appearances has also been made evident to me by this, that many from distant lands, as from various kingdoms of Europe, from Africa, and from India, also the inhabitants of different planets and of widely separated earths, have been present with me. And yet spaces in the heavens appear extended in the same way as the spaces of our earth. But as the spaces there have only a spiritual origin, and not at the same time a natural origin, and thus appear according to the states of the angels, so the angels can have no idea of spaces, but they have instead an idea of their states; for the changeableness of the spaces gives rise to the idea that they are from a spiritual origin, thus from a likeness or unlikeness of affections and of thoughts therefrom. [4] It is the same in regard to times, for as spaces are, so are times, since progressions through spaces are also progressions through times. Times also are appearances of states because the sun of heaven, which is the Lord, does not there make days and years by its revolutions and progressions, as the sun of the world seems to do; consequently in the heavens there is perpetual light and a perpetual spring, and therefore times there are not fixed, permanent, and measurable. And as times also vary according to the states of the affections and of the thoughts therefrom, for they are short or diminished by things delightful to the affections, and are long or lengthened by things undelightful to the affections, so the angels cannot have from appearance an idea of time, but they have instead an idea of states from its origin. All this makes clear that the angels in heaven have no idea of space and time, but they have a spiritual idea about these, which is an idea of state. [5] But this idea of state with the consequent idea of the appearance of space and time comes solely in and from the ultimates of creation there; the ultimates of creation there are the lands upon which angels dwell. It is there that spaces and times appear, and not in the spiritual things themselves by which the ultimates were created; nor do they appear in the affections themselves of angels, except when the thought from them extends to ultimates. But it is otherwise in the natural world where spaces and times are fixed, permanent, and measurable, and therefore enter into the thoughts of men and limit them, and distinguish them from the spiritual thoughts of angels. This is the chief reason why man cannot easily comprehend the Divine omnipresence and omniscience, for even when he wishes to comprehend them he is liable to fall into the error that God is the inmost of nature, and is for that reason omnipresent and omniscient.

And His wife hath made herself ready signifies that the church is now adorned with truths from good for receiving Him. This is evident from the signification of "wife," in reference to the Lord as being the church (see n. 1120); also from the signification of "making herself ready," as being to be adorned with truths from good for receiving Him, for it is added, that "she should be clothed in fine linen, clean and bright," and "fine linen" signifies truth from celestial good. The church receives the Lord by these truths, for the Lord flows in with man into the good of His love, and is received by man in truths, and from this is all spiritual conjunction. The expression "to be adorned" is used, which means to be taught and to learn, for thus and no otherwise does the church adorn herself and make herself ready for the marriage and for receiving the Lord. (Continuation) [2] (2) Spaces and times must be removed from the ideas before the Lord's omnipresence with all and with each individual, and His omniscience of things present and future, can be comprehended. But inasmuch as spaces and times cannot easily be removed from the ideas of the thoughts of the natural man, it is better for a simple man not to think of the Divine omnipresence and omniscience from any reasoning of the understanding; it is enough for him to believe in them simply from his religion, and if he thinks from reason, let him say to himself that they exist because they pertain to God, and God is everywhere and infinite, also because they are taught in the Word; and if he thinks of them from nature and from its spaces and times, let him say to himself that they are miraculously brought about. But inasmuch as the church is at present almost overwhelmed by naturalism, and this can be shaken off only by means of rational considerations which enable man to see what is true, it will be well by means of such to draw forth these Divine attributes out of the darkness that nature induces into the light; and this can be done because, as has been said, the understanding with which man is endowed is capable of being raised up into the interior light of heaven if only man desires from love to know truths. All naturalism arises from thinking about Divine things in accord with what is proper to nature, that is, matter, space, and time. The mind that clings to these, and is unwilling to believe anything that it does not understand, cannot do otherwise than make blind its understanding, and from the dense darkness in which it is immersed, deny that there is any Divine providence, and thus deny the Divine omnipotence, omnipresence, and omniscience, although these are just what religion teaches both within nature and above nature. And yet these cannot be comprehended by the understanding unless spaces and times are separated from the ideas of its thought; for these are in some way present in every idea of thought, and unless they are separated man cannot think otherwise than that nature is everything, that it is from itself, and consequently that the inmost of nature is what is called God, and that all beyond it is merely ideal. And such, I know, will wonder how anything can possibly exist where there is no time or space; and that the Divine itself is without them, and that the spiritual are not in them, but are only in appearances of them; and yet Divine spiritual things are the very essence of all things that have existed or that exist, and natural things apart from these are like bodies without souls, which become carcasses. [3] Every man who has become naturalistic by thoughts from nature continues such after death, and calls all things that he sees in the spiritual world natural, because they are similar. Such, however, are enlightened and taught by angels that these things are not natural, but are appearances of natural things; and they are so far convinced as to affirm that it is so. But they soon fall back and worship nature as they did in the world, and at length separate themselves from the angels and fall into hell, and cannot be taken out to eternity. The reason is that their soul is not spiritual, but natural like the soul of beasts, although with the ability of thinking and speaking because they were born men. And because the hells at this day more than ever before are full of such, it is important that such dense darkness arising from nature, which at present fills and closes up the thresholds of the understanding of men, should be removed by means of rational light derived from spiritual.

Verses 8-9. And it hath been given to her that she should be clothed in fine linen, clean and bright, for the fine linen is the just deeds of the saints. And he said unto me, Write, Blessed are they that have been called unto the marriage supper of the Lamb. And he said unto me, These are the true words of God. 8. "And it hath been given to her that she should be clothed in fine linen, clean and bright," signifies that that church should be instructed by the Lord in truths from the Word (n. 1222); "for the fine linen is the just deeds of the saints" signifies that by means of truths from the Word those who believe in the Lord have the goods of life (n. 1223). 9. "And he said unto me, Write," signifies that these things shall be for a memorial to posterity (n. 1224); "Blessed are they that have been called unto the marriage supper of the Lamb" signifies that those who are conjoined to the Lord by means of truths from the Word and become a church will come into heaven (n. 1225); "And he said unto me, These are the true words of God," signifies that they are from the Lord, who is the Word and who is the truth (n. 1226).

Verse 8. And it hath been given to her that she should be clothed in fine linen, clean and bright, signifies that that church should be instructed by the Lord in truths from the Word. This is evident from the signification of "to be clothed," as meaning to be instructed in truths, for in the Word, "garments" signify truths that invest goods, consequently "to be clothed," signifies to be instructed in truths. (That this is the signification of "garments" and "to be clothed," see n. 64, 65, 195, 271, 395, 951.) It is evident also from the signification of "linen or fine linen," as being truths from a celestial origin (see n. 1143). But as truth from that origin is Divine truth, and all Divine truth is from the Lord, and is the Word, so "linen and fine linen" signifies truth from the Word. This truth is called "clean" from celestial good, and "bright" from spiritual good. All truth is from good, and there are two most general goods, from which are all truths, namely, celestial good, which is the good of love to the Lord, and spiritual good, which is the good of love towards the neighbor. Truth from this good is meant by "bright fine linen," and truth from the former good is meant by "clean fine linen," both from the Word; for the Word in all its particulars is such that truth from celestial good and truth from spiritual good are conjoined, and within these truths celestial good is conjoined with spiritual good. (Continuation) [2] All the angels of heaven and all the men on the earth who constitute the church are as one man, and the Lord is the life of that man. This you will see confirmed in the work on Heaven and Hell, in the following articles: The whole Heaven in the complex has relation to one Man (n. 59-67); Each Society in the heavens has relation to one Man (n. 68-72); Consequently each Angel is in a perfect Human Form (n. 73-77); Heaven as a whole and in part has relation to Man, and this is from the Lord's Divine Human (n. 78-86); There is a correspondence of all things of Heaven with all things of Man (n. 87-102; The same may be said of the Lord's church on the earth (n. 57). That heaven is like one man I have been taught by experience and am taught by reason. Experience: It has been granted me to behold a society consisting of thousands of angels as one man of a medium stature, and societies consisting of fewer angels in like form. This is seen, however, not by the angels in that society, but by angels outside of that society at a distance, and at the time when a society is to be purified of those who are foreign to it. When this is done all who constitute the life of that society are within that man, while those who do not are outside of him; and these are removed, but the former remain. It is the same with the whole heaven in the presence of the Lord. For this reason and no other every angel and spirit is a man, in a form like that which a man on earth has. [3] I have not seen but I have heard that the church on earth also before the Lord is like one man; and that it is also divided into societies, and that each society is a man; furthermore, that all who are within that man are within heaven, while those who are outside of him are in hell; and the reason has been stated, namely, that every man of the church is also an angel of heaven, for he becomes an angel after death. Moreover, not only does the church on earth together with the angels constitute the interiors of that man, the church constitutes also the exteriors, which are called the cartilaginous and bony parts; this the church constitutes, because the men of the earth are provided with a body in which the lowest spiritual is clothed with the natural. This is what constitutes the conjunction of heaven with the church and of the church with heaven. [4] From reason: Heaven and the church are a man, in the greatest, the lesser, and the least sum or complex, for the sole reason that God is Man, and consequently the Divine proceeding, which is the Divine from Him, is the same in every least and greatest respect, which is man. For it has been said above that the Divine is not in space and extension, but causes spaces and extensions to exist in the ultimates of His creation, in the heavens apparently, in the world actually. Nevertheless spaces and extensions are not spaces and extensions before God, for He is in His Divine everywhere. This is clearly manifest from this, that the whole angelic heaven with the church is as one man before God; and so is a society consisting of thousands of angels, although their habitations appear extended through much space. The same is evident also from this, that the whole heaven, also an entire society in heaven, can appear at the good pleasure of the Lord, as a man, great or small, as a giant or as an infant. But it is not the angels that so appear, but the Divine in them; for the angels are only recipients of the Divine from the Lord, and it is the Divine in them that constitutes what is angelic in them and thus heaven. As angels are only recipients, and the Divine in them constitutes what is angelic and heaven, it is clear that the Lord is the life of that man, that is, of heaven and the church.

For the fine linen is the just deeds of the saints, signifies that by means of truths from the Word those who believe in the Lord have goods of life. This is evident from the signification of "fine linen," as being truths from the Word (see above, n. 1222); also from the signification of "just deeds," as being the goods of love, and thus the goods of life (see n. 204, 1199); also from the signification of "saints," as being those who are in truths from good from the Lord (see n. 204, 325, 973), thus also those who believe in the Lord. (Continuation) [2] (4) Consequently as there is life in the particular and most particular things of man, and it knows the entire state of these, so the Lord is in the particular and most particular things of the angels of heaven and of the men of the church. Life is in the particular and most particular things of man, because the various and diverse things in him, called members, organs, and viscera, so make one that he knows no otherwise than that he is a simple and not a composite being. That life is in the most particular things of man is evident from the fact, that from his life he sees, hears, smells, and tastes, which could not be unless the organs of those senses lived from the life of his soul; also from the fact that the whole surface of the body possesses the sense of touch, and it is the life that produces that sense, and not the skin apart from the life. This is evident also from the fact that all the muscles under the skin are under the control of the life of man's will and understanding, and are moved at their pleasure, thus not only the hands and feet and the entire body, but also the tongue, the lips, the face, and the entire head. None of these could be moved by the body alone, but they are moved by life from the will and understanding together with the life in these members. The same is true of all the viscera in the body, each of which performs its own office, and acts submissively according to the laws of order inscribed on it. But it is the life that does this by its motion from the heart and lungs in every part, and by sensation from the cerebellum in every part, while man is unconscious of its action. [3] Life is in the particular and most particular things of man, because the animal form, which has been treated of above, is the real form of life; for life from its first fountain, which is the sun of heaven or the Lord, is unceasingly in the effort to form a likeness and image of itself, that is, a man, and out of man an angel. Therefore from the ultimates that it has created it joins to itself things proper to the existence of man in whom life can live. From this it is clear that life is in the particular and most particular things of man, and that any part or least particle from which life is absent becomes dead and is dissociated. Since, then, men and angels are not lives, but only recipients of life from the Lord, and since the whole heaven with the church is before the Lord as one man, it is clear that the Lord is the life of that man, that is, of heaven and the church, and also that He is omnipresent and omniscient in the particular and most particular things of the angels of heaven and the men of the church. And as the whole heaven with the church is, before the Lord, as one man, great or small, according to His will, as a giant or as an infant, it is clear that the life or the spiritual that proceeds from the Lord is not in space or extended with the angels and with the men of the church; consequently that spaces and times must be separated from their ideas, in order that the Lord's omnipresence and omniscience with all and with each individual may be comprehended.

Verse 9. And he said unto me, Write, signifies that these things shall be for a memorial to posterity. This is evident from the signification of "to write," as being to inscribe on the life and faith of man (see n. 222); and as being what is certain (see n. 898); but here that it shall be for a memorial to posterity, because the New Church to be established by the Lord, which is meant by "the New Jerusalem," is here treated of, for this is what is meant by "the wife of the Lamb," and is also called "his wife" (Rev. 21:9-10). (Continuation) [2] (5) The Lord by the intellectual faculty that each man has, or its opposite, is also present with those who are out of heaven and the church, with those who are in hell or who are to come into hell, and knows their whole state. Every man has three degrees of life, a lowest in common with beasts, and two higher that are not in common with beasts. By these two higher degrees man is a man; these are closed with the evil, but with the good are open. And yet, in regard to the light of heaven, which is the wisdom that proceeds from the Lord as a sun, these two degrees are not closed with the evil, but are closed in regard to the heat, which is the love, that at the same time proceeds therefrom. From this it is that every man, even an evil man, has a capacity to understand, but not a capacity to will from heavenly love, for the will is a receptacle of heat, that is, of love, and the understanding is a receptacle of light, that is, of wisdom, from that sun. [3] The reason why every man is not intelligent and wise is that some have by their lives closed up in themselves the receptacle of that love, and when that is closed they have no wish to understand anything except what they love, for that only do they wish and love to think about and thus understand. And as every man, even an evil man, has an ability to understand, and that ability is from an influx of light from the sun which is the Lord, it is clear that the Lord is also present with those who are out of heaven and the church, who are either in hell or are to come into hell. It is from the same ability that man is able to think and reason about various things, which beasts cannot do. It is from the same ability that man lives forever. [4] Another proof of the Lord's omnipresence in hell is that the entire hell, like the entire heaven, is before the Lord as one man, but as a man-devil or a man-monster; and in this all things are in opposition to those that are in the Divine man-angel, consequently from this latter everything that is in the former can be known, that is, from heaven everything that is in hell; for evil is known from good and falsity from truth, thus the entire quality of the one from the quality of the other. There are three heavens, and there are three hells; and as the heavens are divided into societies so are the hells; and each society of hell corresponds by opposition to a society of heaven. The correspondence is like that between good affections and evil affections, for all societies are affections. So in the same way that each society of heaven, as has been said, is in the Lord's sight as one man-angel in the likeness of its affection, each society of hell is in the Lord's sight as one man-devil in the likeness of its evil affection. This, too, it has been granted me to see. They appear like men, but monstrous. I have seen three kinds of them, the fiery, the black, and the pallid, but all of them with deformed faces, a husky voice, external speech, and like gestures. They all have a lascivious love, and not one of them a chaste love. The delights of their will are evils, and the delights of their thoughts are falsities.

Blessed are they that have been called unto the marriage supper of the Lamb, signifies that those who are conjoined to the Lord by means of truths from the Word, and become a church, will come into heaven. This is evident from the signification of "blessed," as being those who are in heaven or who will come into heaven, for these are the blessed; also from the signification of "supper," as being consociation through love, and communication (see n. 252); therefore "the marriage supper of the Lamb" signifies conjunction with the Lord and consequent communication with those who are of that church. (Continuation) [2] (6) From the omnipresence and omniscience of the Lord thus perceived it can be understood how the Lord is the All and is in all things of heaven and the church, and that we are in the Lord, and He is in us. All things of heaven and the church mean the Divine truth and the Divine good; the former is from the light of the sun of heaven, which is wisdom, and the latter is from the heat of the sun of heaven, which is love; and in the same way that the angels are recipients of these are they a heaven in general and heavens individually, and in the same way that men are recipients of them are they a church in general and churches individually. There can be nothing with any angel that makes heaven in him, nor anything with any man that makes the church in him, except the Divine that proceeds from the Lord; for it is well known that every truth of faith and every good of love is from the Lord, and nothing of these from man. All this makes clear that the Lord is the All and is in all things of heaven and the church. [3] That we are in the Lord and He is in us, He Himself teaches in John: Jesus said, He that eateth My flesh and drinketh My blood abideth in Me and I in him (John 6:56). And in the same: In that day ye shall know that ye are in Me and I in you (John 14:20-21). And elsewhere: That in Him we live and move, and have our being (Acts 17:28). All the angels of heaven and all the men of the church are in the Lord and the Lord is in them when they are in that heavenly man spoken of above. Angels and men are then in the Lord because they are recipients of life from Him, and this are in His Divine, and the Lord is in them because He is the life in the recipients. All this makes clear that all who are in a natural idea of the Lord cannot understand His Divine omnipresence in any other way than as intuitive, although it is an actual omnipresence, like the omnipresence of the Holy Spirit, which is the Divine proceeding.

And he said unto me, These are the true words of God. This means that they are from the Lord, who is the Word and who is the truth, as is evident from this, that all the truths of God are from the Lord, who for this reason is called the Word, which is the Divine truth (John 1:1, 2, 14), and He calls Himself the truth (John 14:6). (Continuation) [2] (7) The omnipresence and omniscience of the Lord can be comprehended also from the creation of the universe; for the universe was so created by Him that He is in things first and in things last, in the center and in the circumferences, and that the things in which He is are uses. This can be seen to be true from the creation of the universe, from the life of man, and from the essence of uses. The creation of the universe can be in no way so well understood as from types of it in the heavens. There creation is unceasing and instantaneous, for in the spiritual world lands exist in a moment, and upon them paradisal gardens, and in these trees full of fruits, also shrubs, flowers, and plants of every kind. When these are contemplated by one who is wise, they are found to be correspondences of the uses in which the angels are, to whom they are given as a reward. The angels, moreover, in accordance with their uses have houses given them, full of utensils and beautiful things according to uses; also garments according to their uses, and food that is esculent and palatable according to their uses, and delightful conversations, which also are uses because they are recreations. All these things are given them gratuitously, and yet on account of the uses they perform. In a word, the whole heaven is so full of uses that it may be called the very kingdom of uses. [3] Those, on the other hand, who perform no uses, are sent into the hells, where they are compelled by a judge to perform tasks; and if they refuse no food is given them and no clothing, nor any bed but the ground, and they are scoffed at by their companions as slaves are by their masters. The judge even permits them to be their bond servants, and if they entice others from their tasks they are severely punished. All this is done until they yield. But those who cannot be made to yield are cast out into deserts, where a morsel of bread is given them daily, and water to drink, and they dwell by themselves in huts or in caves; and because they perform no uses the land about them is so barren that a grassy sod is rarely seen upon it. In such deserts and hells I have seen many of noble descent, who in the world gave themselves up to idleness, or sought offices, the duties of which they discharged not for the sake of use but for honor and gain, which were the only uses regarded. [4] The uses performed in the heavens and the tasks done in the hells are in part like those done in the world, although for the most part they are spiritual uses, that cannot be described by any natural language, and (what I have often wondered at) do not fall into the ideas of natural thought. But this is generally the case with what is spiritual. In the unceasing and instantaneous creation of all things in the heavens there can be seen as in a type the creation of the universe with its globes, and that there is nothing created in these except for use, and in general, one kingdom of nature for another, the mineral kingdom for the vegetable, this for the animal, and both for the human race, that they may serve the Lord for performing uses to the neighbor. [5] From the life of man. When this is regarded from the creation of all things in it no part will be found that is not for use, not a fiber or minute vessel in the brains, in the organs of sense, in the muscles, or in any of the viscera of the thorax and the abdomen, or anywhere else, that is not for the sake of use in general and in particular, thus for the sake of the whole and of each thing connected with it, and not for its own sake. The greater forms, which are called members, sensories, muscles, and viscera, which are made up and organized from fibers and vessels, all are formed from use, in use, and for use, so that they may be simply called uses, of which the whole man is composed and formed. It is therefore clearly evident that they have no other origin and no other end than use. [6] That every man likewise was created and born for use is clearly evident from the use of all things in him, and from his state after death, when, if he performs no use, he is accounted so worthless that he is cast into infernal prisons or into desert places. That man is born to be a use is clear also from his life; for a man whose life is from a love of uses is wholly different from one whose life is from a love of idleness. By a life of idleness is meant a life made up of social interaction feasting, and entertainments. A life from the love of uses is a life of love of the public good and of love to the neighbor, and also a life of love to the Lord, for the Lord performs uses to man through man, consequently a life of the love of uses is the spiritual Divine life, and everyone who loves a good use and does it from a love for it is loved by the Lord, and is received with joy by the angels in heaven. But a life of the love of idleness is a life of the love of self and the world, and thus a merely natural life; and such a life does not hold the thoughts together, but diffuses them into every vain thing, and thereby turns man away from the delights of wisdom and immerses him in the delights of the body and of the world alone to which evils cling; therefore after death he is let down into the infernal society to which he has attached himself in the world, and is there compelled to work by force of hunger and lack of food. By uses in the heavens and on the earths are meant the ministries, functions, and pursuits of life, employments, various domestic tasks, occupations, consequently all things that are opposite to idleness and indolence. [7] From the essence of uses. The essence of uses is the public good. With the angels the public good in the most general sense means the good of the entire heaven, in a less general sense the good of the society, and in a particular sense the good of the fellow citizen. But with men the essence of uses in the most general sense is both the spiritual and the civil good of the whole human race, in a less general sense the good of the country, in a particular sense the good of a society, and in an individual sense the good of the fellow citizen; and as these goods constitute the essence of uses, love is their life, since all good is of love and the life is in the love. In this love is everyone who takes delight in the use he is in because of its usefulness, whether he is a king, a magistrate, a priest, a minister, a general, a merchant, or a workman. Everyone who takes delight in the use of his function because of its usefulness loves his country and fellow citizens; but he who does not take delight in it because of its usefulness, but does it solely for the sake of self, or solely for the sake of honor and wealth, does not in his heart love his country and fellow citizens, but only himself and the world. This is because no one can be kept by the Lord in love to the neighbor unless he is in some love for the public good; and no one can be in that love unless he is in the love of use for the sake of use, or in the love of use from use, thus from the Lord. [8] Since, then, each thing, and all things in the world were created in the beginning for use, and in man also all things were formed for use, and the Lord from creation regarded the whole human race as one man, in which each individual is likewise for use or is a use, and since the Lord Himself, as has been said above, is the life of that man, it is clear that the universe was so created that the Lord is in things first and in things last, also in the center and in the circumference, that is, in the midst of all, and that the things in which He is are uses. And from all this the Lord's omnipresence and omniscience can be comprehended.

Verse 10. And I fell down before his feet to adore him; and he said unto me, See thou do it not, I am thy fellow servant and of thy brethren that have the testimony of Jesus; adore God, for the testimony of Jesus is the spirit of prophecy. 10. "And I fell down before his feet to adore him" signifies perception from him of the Divine to which adoration belongs (n. 1228); "and he said unto me, See thou do it not," signifies the knowledge that he was not God but an angel (n. 1229); "I am thy fellow servant and of thy brethren that have the testimony of Jesus" signifies that he is like men on the earth who receive or have received the Divine truth from the Lord (n. 1230); "adore God" signifies that the Lord alone is to be acknowledged and worshiped from the heart (n. 1231); "for the testimony of Jesus is the spirit of prophecy" signifies that acknowledgment of the Lord and conjunction with Him is the life of all doctrine from the Word (n. 1232).

Verse 10. And I fell down before his feet to adore him signifies perception from him of the Divine, to which adoration belongs. This is evident from the signification of "to fall down before the feet" and "to adore," as being to acknowledge, confess, and worship the Divine (see n. 805, 821, 1206). From his saying that he must not be adored because he is only an angel, who is a servant of the Lord the same as men are, it is evident that merely a perception from him of the Divine is meant. But the essence of the matter is that when the Lord sends angels to men, as He did to the prophets, He fills them with His Divine and thus moves them to speak. Then the angel that is sent speaks from the Lord and not from himself; but as soon as he has spoken he returns into himself and then knows that he is only an angel. Thus the Word was written by the Lord by means of angels, and thus the Lord spoke with the ancients, as with Abraham, with Hagar his handmaid, with Gideon, and in general with the prophets, and this is why the prophets called the angels Jehovah, and some of them were adored as long as they were filled with the Divine. This presence of the Lord is the same as the presence of the Holy Spirit. This makes clear what is signified by these words. (Continuation) [2] (8) As the Lord has the Divine love and the Divine wisdom, so from these He has Divine omnipresence and Divine omniscience, but omnipresence is chiefly from the Divine love, and omniscience is chiefly from the Divine wisdom. Love and wisdom in the Lord are not two but one, and this one is the Divine love, which appears before the angels of heaven as a sun. But when love and wisdom proceed from the Lord as a sun they appear as two distinct things, love appearing as heat, and wisdom as light. These from their origin from the sun act wholly as one; but with the angels of heaven and with the men of the church they are separated, some receiving more of love which is heat than of wisdom which is light, and these are called celestial angels and men; while others receive more of wisdom which is light than of love which is heat, and these are called spiritual angels and men. An illustration of this can be found in the sun of the world. In that sun fire and the origin of light are wholly one, and this one is the fiery element in that sun. From this the heat and light proceed together, but they appear as two distinct things, although from their origin they act as one. That one appears on the earth in the spring and summer seasons, yet they are two distinct things according to the turning of the earth towards the sun, and thus according as the reception is direct or oblique. This correspondence may serve as an illustration. [3] It is similar with omnipresence and omniscience. In the Lord these are one; and yet they proceed from Him as two distinct attributes; for omnipresence has relation to love, and omniscience to wisdom; or what is the same, omnipresence has relation to good, and omniscience to truth, since all good is of love and all truth is of wisdom. The Lord's omnipresence has relation to love and to good because the Lord is present with man in the good of his love; and omniscience has relation to wisdom and to truth because from man's good of love the Lord is omnipresent in the truths of his understanding, and this omnipresence is called omniscience. As this is true individually of one man so it is true in general of all.

And he said unto me, See thou do it not, signifies the knowledge that he was not God but an angel, as can be seen without explanation, for he said, "See thou do it not," namely that he was not God but an angel, before whom no one must fall down, that is, who must not be adored. (Continuation) The Divine attributes, which are infinity, eternity, providence, omnipotence, omnipresence, and omniscience have been treated of; the Divine love and the Divine wisdom, from which is the life of all things, and of which the above attributes are predicated, shall now be treated of. But in order that these two essentials of all things may be distinctly seen they shall be considered in the following order. First respecting the Divine love: (1) In the world it is but little comprehended what love is, and yet it is man's very life. (2) The Lord alone is love itself, because life itself, while men and angels are only recipients. (3) Life, which is love, is not given except in a form, and that form is a form of uses in the whole complex. (4) Such a form is man, individually and collectively, and in such a form is heaven, and also the world. (5) There are genera and species of uses, and varieties of species to infinity; also there are degrees of uses. (6) There are as many affections as there are uses, and consequently there are genera and species of affections, and differences of species to infinity; and there are degrees of affections. (7) Every affection of use in itself is a man, according to its quality and quantity. (8) Each use draws its life from the common good, and flows in from it, and gives the necessary, useful, and delightful things of life. (9) So far as man is in the love of uses so far is he in the Lord, so far he loves the Lord and the neighbor, and so far is he a man. (10) The active force of uses according to their connection in their order produce vital heat, which is perceived in man as love. (11) This is made evident by the fact that man wills this thing or that, or this or that is good or not good to him, and finally by his delight. (12) All things in man are formed and grow and are held in connection by the Lord by means of love and its heat. (13) Man does not know what affection is, and still less that there are as many various affections as there are men born into the world, and will be born to eternity, thus that they are infinite. (14) Man does not know otherwise than that he is thought, and yet he is affection. (15) Neither does he know that he has eternal life according to his affection of use.

I am thy fellow-servant and of thy brethren that have the testimony of Jesus signifies that he is like men on the earth who receive or have received Divine truth from the Lord. This is evident from the signification of "thy fellow servant," as being that he is like John in serving the Lord; also from the signification of "the fellow servant of his brethren," as being that he is also like men on the earth in serving the Lord; also from the signification of "to have the testimony of Jesus," as being to receive the Divine truth from the Lord, for "testimony," in reference to the Lord, signifies acknowledgment of the Lord's Divine in His Human (see n. 27, 392, 635, 649). It means also reception of the Divine truth from the Lord, and through Divine truth acknowledgment of the Lord (n. 10, 228, 625). (Continuation)

Adore God signifies that the Lord is to be acknowledged and worshiped from the heart. This is evident from the signification of "God," as being the Lord, since no other is the God of heaven and earth; also from the signification of "to adore" as being to acknowledge, confess, and worship from the heart (see n. 290, 291, 463, 790, 805, 821).

For the testimony of Jesus is the spirit of prophecy signifies that acknowledgment of the Lord and conjunction with Him is the life of all doctrine from the Word. This is evident from the signification of "the testimony of Jesus," as being the acknowledgment of the Lord's Divine and reception of the Divine truth from Him (see just above, n. 1230), and thus conjunction with the Lord, for conjunction is effected through the acknowledgment of the Lord and reception of the Divine truth from Him. Also from the signification of "the spirit of prophecy," as being the life of all doctrine from the Word, "spirit" signifying life because the Holy Spirit is meant, which is the Divine proceeding from the Lord, and the Divine proceeding is the essential life of man, and "prophecy" signifies doctrine from the Word. (That "prophecy" signifies doctrine from the Word, see n. 624, 999). That "the testimony of Jesus is the spirit of prophecy" signifies that acknowledgment of the Lord and conjunction with Him is the life of all doctrine from the Word, and that "the spirit of prophecy" means the Holy Spirit, which testifies respecting the Lord and thus is doctrine, is evident from the Lord's words in John: Jesus said, When the Paraclete is come, whom I shall send unto you from the Father, the spirit of truth, he shall bear witness of Me; and ye also shall bear witness (John 15:26-27). "The spirit of truth," which is elsewhere called "the Holy Spirit," means the Divine that proceeds from the Lord; and its "testimony" means enlightenment, preaching, confession, acknowledgment; and "the disciples," who would also bear witness, signify all who acknowledge and receive the Lord. Revelation 20 EXPLANATION. (CONTENTS OF THE SEVERAL VERSES.) BY "THE DRAGON" ARE MEANT ALL IN THE REFORMED CHRISTIAN WORLD WHO DO NOT GO TO THE LORD IMMEDIATELY AND WHO DO NOT SHUN EVILS AS SINS. ALL WHO WERE SUCH WERE REMOVED (verses 1-3). THOSE FROM THE LOWER EARTH, WHO WERE THERE CONCEALED ON ACCOUNT OF THE DRAGON, LEST THEY SHOULD BE SEDUCED, WERE RAISED UP INTO HEAVEN (verses 4-6). AFTERWARDS THOSE WHO WERE IN EXTERNAL WORSHIP ONLY AND NOT IN ANY INTERNAL WORSHIP WERE LET LOOSE, IN ORDER THAT SUCH MIGHT BE DISCLOSED. THESE PERISHED (verses 7-9). AFTER THIS ALL WHO WERE MEANT BY "THE DRAGON" WERE CONDEMNED (verse 10). THE HELLS WERE SO REDUCED TO ORDER AS TO CORRESPOND BY OPPOSITION TO THE NEW HEAVEN BUT ONLY THOSE WHO HAD LIVED SINCE THE LORD'S COMING (verses 11-15).