419# “使风不吹在地上”表示免得在那日之前，善人受到伤害，恶人被弃绝或逐出。这从“风”的含义清楚可知，“风”是指发出的神性，也就是与神性真理合一的神性良善；因此，“使风不吹”表示好叫流注可以缓和并温和；“使风不吹在地上”表示免得在那日之前，善人受到伤害，恶人被弃绝或逐出，因为在灵界，善人与恶人的分离，以及将恶人逐出，是通过从显为太阳的主发出的神性的各种程度的缓和与强度实现的。当这神性温和或缓和地流入时，善人便与恶人分离；当它强有力地流入时，恶人就被弃绝或逐出。原因如下：当来自主的神性缓和或温和地流入时，处处都有宁静与安详的状态；在这种状态下，每个人都显现出他在其良善状态下的样子，因为那时每个人都站在光中；因此，那时，那些处于来自一个属灵源头的良善之人就与那些只处于来自一个属世源头的良善之人分离；因为主看顾那些处于属灵良善的人，并引领他们，从而把他们分开。那些处于来自一个属灵源头的良善之人就是后面经上论到说“额上受了印”的人，因为他们是属灵的，是天堂的天使；而那些只处于来自一个属世源头的良善之人不是善的，因为他们不是属灵的，他们似乎所拥有的良善其实是邪恶，因为它视自我和世界为目的。他们为自己的荣耀、名誉、利益，而不是为他们邻舍的好处而在外在形式上实行良善；因此，他们实行良善只是为了获得世人的尊重，或被世人看见。纯属世人是那些没有“受印”，后来被弃绝的人。但当来自主的神性强有力地流入时，恶人所拥有的良善就被驱散了，因为这些良善本身不是良善，而是邪恶，邪恶不能承受神性的流注。这使得他们的外层是关闭的；当这些外层被关闭时，内层就被打开，这些内层里面除了邪恶和由此而来的虚假之外，什么都没有；所以他们陷入悲伤、痛苦和折磨，并因此把自己扔进地狱，那里有相似的邪恶和虚假。
当神性的流注加剧时，这是恶人即将被除去时的情形，有一股风就从灵界的低处刮起，像狂风或暴风那样猛烈吹动；这风就是那在圣言中，被称为“东风”的(对此，我们很快就会谈到)。在圣言中，猛烈吹动的风，狂风，暴风也描述了将恶人扔下去。“耶和华的风”与“耶和华的灵”所表相同，因为所指的是呼吸的风，这风也被称为灵或气息。因此，在希伯来语和其它许多语言中，灵和风都用同一个词来表达。这就是为何大部分人对灵和诸灵的观念就像对风的观念，如呼吸的风；所以学术界也流行这种观念，即：灵人和天使就像风，只具有思考能力。这也是为何这些人中很少有人允许自己信服，灵人和天使就是人，具有身体、脸和感觉器官，与世人一样。“风”和“灵”当论及人时，表示真理的生命，或遵行主的真理或戒律的生活，因为属于肺的呼吸对应于这种生命，而心及其运动对应于良善的生命；事实上，有两种生命在人里面构成一体，即真理的生命和良善的生命。真理的生命就是人的理解力的生命，而良善的生命就是他的意愿的生命；真理居于理解力，因为它们构成理解力，而良善居于意愿，因为它们构成意愿。在圣言中，“灵魂和心”当一起被提及时，所表相同。
419b.由此可见，“风”和“耶和华的灵”表示什么，即表示神性真理；“四风”表示与神性良善合一的神性真理。由于风是指呼吸的风或气息，它表示神性真理和那些接受它的人里面的属灵生命，所以这风也被称为“耶和华鼻中的气息”，以及“祂口中的气息”，“呼吸”，这从以下经文清楚看出来。以西结书：
我观看，枯骨上长了筋和肉，又有皮遮蔽其上，只是它们里面还没有气息。祂对我说，人子啊，你要向灵发预言，发预言，对灵说，主耶和华如此说，灵啊，要从四风而来，吹在这些被杀的人身上，使他们可以存活。(以西结书37:8–9)
前面已经说明此处“枯骨”表示什么，即表示那些没有属灵生命，或没有通过神性真理获得任何生命的人。“向灵发预言，对灵说，吹在这些被杀的人身上，使他们可以存活”表示主对这生命的灌输。此处“灵”明显表示呼吸的气息，因为有了筋、肉和皮，但还没有气息；因此，经上说：“对灵说，吹在这些人身上。”由此可见，这“灵”或“风”表示属灵生命。所指的不是普通的呼吸，这一点从以下事实明显看出来，即：这些枯骨是以色列家，意思是，以色列家没有属灵生命；后来经上论到他们说“我必将我的灵放在你们里面，使你们可以存活；我必将你们安置在你们自己的地上”(以西结书37:14)；这表示他们即将重生，以便一个教会可以由他们形成。重生通过遵行神性真理的生活实现，属灵生命由此而来；“将他们安置在他们自己的地上”表示好叫他们可以成为一个教会，“迦南地”表示教会。
摩西五经：
耶和华神将生命的气息或灵魂吹进他的鼻孔，人就成了一个活的灵魂。(创世记2:7)
此处在字义上所指的，也是呼吸的风，因为经上说祂“吹进他的鼻孔”；但所指的，明显是属灵生命，也就是通过神性真理获得的聪明和智慧的生命，因为经上说，祂将“生命的气息或灵魂”吹进他，人由此成了“一个活的灵魂”；“生命的气息或灵魂”和“一个活的灵魂”表示属灵生命；因为没有这灵魂的人被称为死人，尽管就身体和感官而言，他是活的。由此也明显可知，在圣言中，“灵魂”、“灵”和“风”表示属灵生命。
约翰福音：
耶稣对门徒说，愿你们平安；父怎样差遣了我，我也照样差遣你们。说了这话，就向他们吹气，对他们说，你们受圣灵。(约翰福音20:21–22)
主“向他们吹气，对他们说，你们受圣灵”与耶和华“将生命的气息或灵魂吹进亚当的鼻孔”所表相同，即表示属灵生命；因为圣灵表示从主发出的神性真理，属灵生命由神性真理产生，或说属灵生命来自神性真理。“父怎样差遣了我，我也照样差遣你们”表示他们应当教导来自主的神性真理；因为主在世时就是神性真理本身，祂从其自成孕时就在祂里面的神性良善来教导神性真理。这神性就是那主在此处和其它地方称之为“父”的；由于祂在离开世界时，将神性真理与神性良善合一，好叫它们可以在祂自己里面为一，并且由于那时神性真理从祂发出，所以祂说：“父怎样差遣了我，我也照样差遣你们。”
419c.呼吸的风表示属灵生命，这一点来自对应(参看《属天的奥秘》，3883–3896节)。在灵界，所有人的品质仅从他们的呼吸就能得知。那些处于天堂呼吸的生命之人就在天使当中；而那些没有处于这种呼吸的人若进入天堂，就不能在那里呼吸，从而遭受像窒息那样的痛苦(对此，也可参看《属天的奥秘》，1119, 3887, 3889, 3892, 3893节)。“灵感”这个词就源自这种对应，经上说先知“受灵感”(inspired)，圣言是“神启”(Divinely inspired)的。
由此可见，主在约翰福音中的话表示什么：
人若不是从水和灵生的，就不能进神的国。你们必须再次出生。风随着意思吹，你听见风的响声，却不晓得它从哪里来，往哪里去；凡从灵生的，也是如此。(约翰福音3:5, 7–8)
“再次出生”表示重生；由于人通过遵行神性真理的生活而重生，人重生所藉由的一切神性真理都从主发出，并在人不知道的情况下流入他，所以经上说“风随着意思吹，你听见风的响声，却不晓得它从哪里来，往哪里去”，由此描述了人之灵的生命，他通过重生拥有这生命；“风”表示神性真理，他通过神性真理获得这生命。只要人在这个世界上，他就完全不知道神性真理如何从主流入，因为那时他从他的属世人来思考，只对从属灵人流入属世人的某种东西有一种微弱的感知；因此，这就是“你听见风的响声，却不晓得它从哪里来，往哪里去”的意思。人从中而生的“水”表示来自圣言的真理，“灵”表示照之的一种生活。“水”表示真理(参看AE 71节)。
耶利米哀歌：
我们鼻中的气息，就是耶和华的受膏者，在他们的坑中被捉住；我们曾论到他说，我们必在他荫下，在列族中存活。(耶利米哀歌4:20)
“耶和华的受膏者”在此表示神性真理方面的主，因为“耶和华的受膏者”与王所表相同。“王”在至高意义上表示神性真理方面的主(参看AE 31节)；“耶和华的受膏者”也是(AE 375节)。这就是为何经上说“我们鼻中的气息，我们曾论到他说，我们必在他荫下存活”；因为“鼻中的灵和气息”在至高意义上表示神性真理，如前所述。“在他们的坑中被捉住”表示神性真理通过邪恶之虚假而灭亡，“坑”表示邪恶之虚假。
耶利米哀歌：
耶和华啊，你曾听见我的声音；求你不要掩耳不听我的呼吸，我的呼求。(耶利米哀歌3:56)
“掩耳不听呼吸，呼求”表示在来自真理和良善的敬拜、称谢、祷告方面；因为一切敬拜、称谢和祷告必须来自真理和良善；若要被听见，它们必须来自这两者；它们若只来自真理，就不会被听见，因为它们里面没有生命；真理的生命来自良善。“呼吸”在此论及真理，“呼求”论及良善。“呼求”论及良善，这一点可见于别处。
摩西五经：
凡在旱地上，鼻孔有生命之灵气息的，都死了。(创世记7:22)
谁都能看出这些话在字义上表示什么，即：地上的一切，因而所有人，除了挪亚和他儿子外，都被洪水毁灭了；至于这些话在灵义上表示什么，可参看《属天的奥秘》(805, 806节)，那里解释了它们，即：“鼻孔里的生命之灵的气息”表示属灵生命，就是上古教会之人所拥有的那种；因为“洪水”表示该教会的结束和最后的审判，当教会的一切都灭绝时，最后的审判就会发生。诗篇：
他们有耳却不能听，口中毫无气息。(诗篇135:17)
“口中毫无气息”表示思维里面毫无真理，因为“口”表示思维。
耶利米书：
野驴喘气好像鲸鱼；它们的眼目因无草而失明。(耶利米书14:6)
“喘气好像鲸鱼”表示真理没有被赋予他们，或说没有可以吸收的真理；“因无草”表示因教会没有真理。由于从显为太阳的主发出的神性真理和良善的更强有力的流注将恶人扔下去，所以“耶和华鼻中或鼻孔的气息”也描述了将那些处于邪恶之虚假的人扔下去；如以赛亚书：
陀斐特早已预备好了；其中堆的是火与预备好的许多木柴；耶和华的气息犹如一股硫磺的溪河点燃它们。(以赛亚书30:33)
诗篇：
因耶和华的斥责，因你鼻孔的气息喷出，水道就出现，世界的根基也显露。(诗篇18:15)
摩西五经：
因你鼻中的气息，水便堆积起来；你用风一吹，海就把他们淹没。(出埃及记15:8, 10)
约伯记：
耕罪孽的人，因神的气浪，他们就灭亡；因祂鼻中的气息，他们就消没。(约伯记4:8–9)
在这些经文中，“气浪”、“气息”和“耶和华鼻中或鼻孔的气息”表示发出的神性，当这发出的神性强有力地流入时，它就驱散恶人，把他们扔下去。关于这流注，详情可见于下文，那里论述了狂风，暴风和东风。
419d.“地上的风”同样表示发出的神性，这也是由与灵界的风的对应关系产生的。因为风也存在于灵界，这些风是由神性流注的方向产生的，并延伸到那里大地的较低部分。在天堂很少感觉到其它任何风，只感觉到微风；但那些住在低下陆地上的人常常感觉到风，因为风随着下降逐渐强烈；风向来自神性流入的方位，尤其来自北方。那里的风因来自一个属灵源头，所以也表示属灵事物，一般表示神性真理，它们从神性真理存在。如在诗篇：
耶和华在水中立楼阁的栋梁；祂以云彩为战车；乘驾风的翅膀而行；以风为使者，以火焰为事奉者。(诗篇104:3–4)
“水”、“云”、“风的翅膀”表示终端中的神性真理，也就是圣言字义的真理；由于这神性真理在终端中，所以经上说“耶和华在水中立楼阁的栋梁；祂以云彩为战车；乘驾风的翅膀而行”；“水”表示终端中的真理，“云”和“风的翅膀”也是；“战车”表示教义的真理；“以风为使者，以火焰为事奉者”表示祂使他们成为神性真理和神性良善的接受者；“使者或天使”表示那些在主的属灵国度的人，由于这些人是神性真理的接受者，所以经上说祂“以风为使者”；而“事奉者”表示那些在主的属天国度的人，由于这些人是神性良善的接受者，所以经上说祂“以火焰为事奉者”；“火焰”表示爱之良善和由此而来的真理。那些在主的属灵国度的人是神性真理的接受者，那些在属天国度的人是神性良善的接受者(参看《天堂与地狱》，20–28节)；天使凭对神性真理的接受而被称为“天使或使者”(参看AE 130, 412b节)；事奉者凭对神性良善的接受而被称为“事奉者”(也可参看AE 155节)；“火”表示爱之良善(AE 68节)。
又：
耶和华使天下垂，亲自降临，幽暗在祂脚下；祂乘坐基路伯飞行，藉着风的翅膀快飞。(诗篇18:9–10)
“耶和华使天下垂，亲自降临”表示在最后审判之前的察罚；“幽暗在祂脚下”表示在较低事物或较低部分中的邪恶之虚假；“祂乘坐基路伯飞行，藉着风的翅膀快飞”表示与神性全在，“风的翅膀”表示终端中的神性真理，如前所述。
耶利米书：
用能力制造大地者，祂用智慧预备了世界，用聪明展开了诸天；祂一发声，天上就有众水，祂使雾气从地极上腾，祂为雨造闪电，从祂府库中带出风来。(耶利米书10:12–13; 51:15–16)
诗篇：
祂使雾气从地极上腾，祂为雨造闪电，从祂府库中带出风来。(诗篇135:7)
这些事物在灵义上描述了人的改造和教会的建立。由于这种改造和建立，主被称为“制造大地者”，在别处被称为“形成者”和“创造者”；“地”表示教会。“祂用智慧预备了世界”表示神性良善，改造是通过神性良善实现的；“世界”表示教会，并论及良善。“祂一发声，天上就有众水”表示神性真理，这改造也是通过神性真理实现的；“祂发声”表示神性真理的流注，“天上就有众水”表示接受；“水”表示真理。“从地极上腾的雾气”表示终端真理，也就是来自圣言字义的知识；“为雨所造的闪电”表示由此而来的属灵真理或属灵事物，“闪电”指的是天堂之光，“雨”指的是流注；“从祂府库中带出风来”表示因此通过来自主的神性真理实现的改造。这就是所有这些事物在天堂的含义。
诗篇：
祂掷下冰雹如碎渣；在祂的寒冷面前，谁能站立得住呢？祂一发出祂的话，就使它们融化；祂使风刮起，水便流动。祂将自己的话传于雅各，将自己的律例和典章指示以色列。(诗篇147:17–19)
这些话也描述了改造，不过，是在属世人方面的改造。“冰雹如碎渣；在祂的寒冷面前，谁能站立得住呢”表示人在改造之前所拥有的属世人中的知识和认知，或说科学和知识。因为人在改造之前是极其寒冷的，当神性从天堂流入时，这种寒冷也明显感觉得到；由于当神性良善和神性真理被接受时，这种寒冷就消散了，所以经上说：“祂一发出祂的话，就使它们融化；祂使风刮起，水便流动。”“话”表示与神性真理合一的神性良善，“风”表示神性真理，“水就流动”表示对真理的接受；这就是这些话的含义，故经上补充说：“祂将自己的话传于雅各，将自己的律例和典章指示以色列。”“雅各”和“以色列”表示教会，“雅各”表示处于良善的教会，“以色列”表示处于真理的教会；“律例和典章”表示来自良善的外在和内在的真理。
又：
火和冰雹，雪和雾气，执行祂话的狂风，当赞美耶和华。(诗篇148:7–8)
“火和冰雹，雪和雾气，风”明显表示不同于这些的某种事物，因为在神性的圣言中，经上为何论到这些事物说，“它们都当赞美耶和华”呢？但“火和冰雹，雪和雾气”表示属世人的爱之快乐，以及它的知识和认知，或科学和知识；因为在人被改造并变得属灵之前，这些就是“火和冰雹，雪和雾气”；这些人的生命气场当从他们身上流出时，就使这些事物出现在灵界。它们“赞美耶和华”表示出于这些事物对主的敬拜，“赞美”表示敬拜；“狂风”表示在接受方面的神性真理；因此，经上说“执行祂话的狂风”；“执行祂话”表示在生活上接受教义事物。
419e.圣言中的一切事物都有反面意义，“风”也是，它在这层意义上表示虚假，如在以下经文中。以赛亚书：
看哪，它们都是罪孽，他们的作为是乌有；他们所铸的偶像都是风，都是虚空。(以赛亚书41:29)
“风和虚空”表示邪恶之虚假和虚假之邪恶；“风”表示邪恶之虚假，“虚空”表示虚假之邪恶；因为哪里有虚空和虚无，换句话说，哪里没有良善和真理，哪里就有邪恶和虚假。“风”表示有虚假的地方，这从以下事实明显看出来：经上说“它们都是罪孽，他们的作为是乌有；他们所铸的偶像都是风，都是虚空”，因为“所铸的偶像”表示诸如人从自我聪明中孵化出来的那类事物，这一切事物都是虚假和邪恶。耶利米书：
先知必成为风，话也不在他们里面。(耶利米书5:13)
“先知”表示那些教导真理的人，在抽象意义上表示教义之真理，在此表示教义之虚假；“风”表示虚假；因此，经上补充说“话也不在他们里面”，“话”表示神性真理。
同一先知书：
我必吹散他们，如被旷野的风吹走的碎秸一样。(耶利米书13:24)
“旷野的风”表示没有真理的地方，因而表示只有虚假的地方，因为在圣言中，“旷野”表示因没有真理而没有良善的地方。同一先知书：
风必吞吃你所有的牧人，你所亲爱的必被掳去。(耶利米书22:22)
在圣言中，“牧人”表示那些教导生活的良善，并引向这良善的人，这是通过真理实现的；而此处“牧人”表示那些不教导生活的良善，更不引向这良善的人，因为他们处于虚假；“风必吞吃你所有的牧人”就是这个意思；“风”表示他们所抓住并热爱的虚假；必被掳去的“所亲爱的”表示对自我和世界的爱，以及由此而来的邪恶的快乐；“所亲爱的”表示这些快乐，“被掳”表示被关在地狱。
何西阿书：
以法莲吃风，且追赶东风；每日增添谎言和毁坏，他们与亚述立约，把油送到埃及。(何西阿书12:1)
“以法莲”表示教会的理解力或智力；“亚述”表示推理，“埃及”表示认知能力或科学；因此，“以法莲吃风，且追赶东风”表示教会中那些有智力、充满完全驱散真理的虚假的人；“风”表示虚假，“东风”表示使真理枯干并驱散它们的虚假。由于“风”和“东风”的这种含义，经上补充说他“每日增添谎言和毁坏”；“谎言”表示虚假，“毁坏”表示对真理的驱散；“他们与亚述立约，把油送到埃及”表示他们通过基于被错误应用的知识或科学的推理而败坏教会的真理和良善；“与亚述立约”表示从虚假推理，并摧毁真理，“把油送到埃及”表示通过知识或科学摧毁教会的良善。处于虚假原则的人把他从童年时期起所吸收的知识或科学应用于这些虚假原则，因为他的理解力看不见别的。事实上，理解力要么由真理形成，要么由虚假形成；如果它由真理形成，那么人就会看见真理，如果它由虚假形成，那么人就会看见虚假；他在属世人中看见它们，知识或科学就居于属世人的记忆中；他从这些知识或科学中选择那些赞成他的原则或观念的，不赞成它们的则要么被扭曲，要么被弃绝。
同一先知书：
以法莲和偶像连在一起。他们的酒不见了；他们不断行淫，沉溺于爱情之中，给她的盾牌添加羞耻。风把她裹在翅膀里；他们因所献的祭必致蒙羞。(何西阿书4:17–19)
“以法莲”表示在对真理的理解方面的教会；但在这种情况下，它没有对真理的理解，只有对虚假的理解；“偶像”表示教会的虚假；这清楚表明，“以法莲和偶像连在一起”表示什么；裹在翅膀里的“风”表示基于谬误的推理，虚假由此产生。至于其余的表示什么，可参看前文(AE 283:16, 376:38节)，那里解释了它们。在撒迦利亚书(5:9)，翅膀中的风所表相同。耶利米书：
他们的骆驼必成为猎物，他们众多的牲畜必成为掠物；我必将他们分散到四风，就是剃除鬓角者中。(耶利米书49:32)
“将他们分散到四风”表示当真理和良善被摧毁或驱散时，就陷入各种虚假和邪恶。其余的预言，可参看前面的解释(AE 417:7节)
以西结书：
你要将三分之一分散到风中，我要拔剑追赶它们。(以西结书5:2, 12)
这些话论及头发和胡须，先知按照命令用剃刀剃除它们；这些毛发表示教会中真理的终端，因为整个天堂和整个教会在主面前如同一个人；因此，天堂和教会的一切事物都对应于人的一切事物，既对应于人之外的事物，也对应于人之内的事物(关于这种对应关系，可参看《天堂与地狱》，87–102节)。因此，头发和胡须因是人的终端，所以对应于真理和良善的终端。真理和良善的终端就具有诸如圣言字义的终端真理的那种品质。此处论及先知头发和胡须的话就表示犹太人对这些终端的败坏、歪曲和玷污。他“要将三分之一分散到四风中”表示对一切真理的摧毁或驱散；由于当真理被摧毁或驱散时，纯粹的虚假就被抓住，所以经上补充说“我要拔剑追赶它们”；“剑”表示虚假对真理的摧毁(参看AE 131b节)。若不知道“毛发”的这种含义，谁能明白给先知的命令涉及什么？这命令是：他要剃头发和胡须，将三分之一在城中间焚烧，将三分之一在城的四围用剑砍碎，将三分之一分散到四风中，并且要拔剑追赶它们。
这些事物表示犹太人对真理的歪曲，这一点从那一章接下来的经文很清楚地看出来，其中，除了其它的话以外，经上还说：
这就是耶路撒冷；她将我的典章变成邪恶，过于列族，改变我的律例，过于她四围的地。(以西结书5:5–6)
同一先知书：
我要把他所有的军队分散到四风，也要拔剑追赶他们。(以西结书12:14)
这些话具有相同的含义。马太福音：
雨淋，风吹，撞着那房子，房子却不倒塌，因为它建基在磐石上。(马太福音7:24–25, 27)
“雨淋，风吹”表示试探，因而表示冲进来的虚假；由于属灵的试探不是别的，正是虚假和邪恶对心智的侵扰，所以此处“风”也表示虚假。其余的，可参看前面的解释(AE 411c节)
419f.前面说明，灵界和自然界一样，也有强风和暴风；但灵界的暴风源于神性进入那些处于邪恶和虚假的人所在的较低部分的流注；由于这种流注从天堂往下面的陆地下降，所以它变得越发密集，看似密云，对恶人来说，则照着他们邪恶的量和质，或说程度和品质而密集和黑暗。这些密云就是由他们的生命气场所产生的来自邪恶的虚假的表象；因为每位天使和每个灵人都被自己的生命气场围绕。当神性从显为太阳的主强有力地发出，并流入这些浓密的乌云时，一场暴风就出现了，那里的灵人对这场暴风的感觉和世人对暴风的感觉是一样的，或说灵人看到暴风，就像世人看到暴风一样。我有时被允许经历这些暴风，也经历将恶人驱散并投入地狱的东风，那时最后的审判正在进行中。由此可见，在以下经文中，“狂风”、“旋风”、“暴风”表示什么。以赛亚书：
你要簸扬它们，好叫风将它们吹去，旋风把它们刮散。(以赛亚书41:16)
耶利米书：
看哪，耶和华的暴风在震怒中发出，是旋转的暴风，必猛刮到恶人头上。(耶利米书23:19; 30:23)
诗篇：
我要速速逃离疾风、暴风。(诗篇55:8)
又：
我的神啊，求你用狂风追赶他们，用暴风恐吓他们。(诗篇83:13, 15)
以西结书：
我要在我的烈怒中使狂风暴刮；在我的忿怒中必有阵雨漫过来毁灭。(以西结书13:13)
耶利米书：
必有灾祸发出，从民族到民族，并有大暴风从地极刮起。(耶利米书25:32)
以赛亚书：
万军之耶和华必用旋风、暴风，并吞灭的火焰察罚你们。(以赛亚书29:6)
阿摩司书：
我必在旋风之日用风暴在拉巴的城墙点火，烧灭其中的宫殿。(阿摩司书1:14)
那鸿书：
耶和华在旋风和暴风之中有祂的道路。(那鸿书1:3)
撒迦利亚书：
主耶和华必吹角，乘南方的暴风而行。(撒迦利亚书9:14)
诗篇：
要向恶人有暴风，作恶人杯中的份。(诗篇11:6)
又：
我们的神要来，决不缄默；有暴风在祂四围猛刮。(诗篇50:3)
何西阿书：
他们播种了风，所以必收割暴风。(何西阿书8:7)
在这些经文中，“狂风”和“暴风”表示对虚假和邪恶的驱散，因为那些处于邪恶之虚假的人被一场暴风投入地狱。
诗篇：
那些坐船下海，在多水中做生意的。祂一吩咐，狂风就起来，海中的波浪也扬起。祂使风暴平静，使海浪静止。(诗篇107:23, 25, 29)
这些话论述了试探和摆脱试探。“狂风”、因而“海中的波浪扬起”表示试探；由于属灵的试探是由涌入思维的虚假造成的，这是良心的悔恨或痛苦，并心智和灵或灵魂的悲伤的源头，所以这些由“祂使狂风起来，使海中的波浪也扬起”来表示；“祂使风暴平静，使海浪静止”表示从它们当中摆脱出来。
马可福音中的这些话所表相同：
忽然狂风大作，波浪打入船内，以致船快灌满了。耶稣在船尾上，枕着枕头睡觉；门徒叫醒祂，对祂说，我们丧命，你不管吗？耶稣醒了，斥责风，向海说，住了吧！静了吧！风就止住，大大平静了。(马可福音4:37–39)
路加福音：
他们正在航行时，耶稣睡着了；湖上忽然起了暴风，船将灌满了水，甚是危险；门徒来叫醒了祂，说，老师！老师！我们丧命啦！耶稣醒了，斥责那风和汹涌的大海；它们就止住，平静了。(路加福音8:23–24)
主的这个神迹和其它所有神迹一样，包含天堂的奥秘和教会的内层事物。神迹和非神性的奇迹的区别在于，神迹也表示神性事物，因为神性在它们里面，而非神性的奇迹不表示任何东西，因为它们里面没有神性的任何东西。此外，圣言对神迹的描述及其一切细节都有灵义在里面。这个神迹就涉及属灵的试探；“忽然狂风大作，波浪打入船内，以致船快灌满了”表示这些试探；当他们陷入极端恐惧时，“耶稣醒了，斥责风，向海说，住了吧！静了吧！风就止住，大大平静了”表示从试探中摆脱出来。此外，这里的每一个字都包含一个灵义；但此处不是详细解释它的地方，只说明，“狂风”和“暴风”表示试探，因为这些是虚假的入侵，或虚假对心智的淹没。这一点也可从以下事实明显看出来，风和波浪被斥责，主向海说，住了吧！静了吧！就好像祂在对那些引发试探的事物或人说话。
此外，灵界的风看似来自不同的方向，有的来自南方，有的来自北方，有的来自东方。来自南方的风驱散与那些处于虚假的人同在的真理，来自东方的风则驱散与那些处于邪恶的人同在的良善。风之所以驱散这些，是因为风源于神性通过天堂进入(灵人界的)较低部分的强有力的流注，凡这流注所到之处，它都充满真理和良善，也就是说，用神性充满那些处于真理和良善之人的心智和灵或灵魂。因此，那些其心智和灵或灵魂的内层只由虚假和邪恶构成，而外层则是与虚假混杂的真理和与邪恶混杂的良善之人，不能忍受来自神性的这种流注，因而退到他们实际所爱的自己的虚假和邪恶中，并弃绝他们只为了自我和装样子所爱的真理和良善。
这清楚表明，被称为“东风”的来自东方的风会产生什么样的效果，即：对恶人来说，它驱散了他们在世人面前以外在形式所呈现的一切良善和真理，以及他们为了表现所谈论的一切真理。这就是为何“枯干”和“干涸”被归咎于这风，“枯干”表示没有良善的状态或地方，“干涸”表示没有真理的状态或地方。这一点可从提到这风的圣言经文明显看出来。如以西结书：
看哪，葡萄树虽然栽种了，东风吹袭它的时候，它不是必然枯干吗？(以西结书17:10)
同一先知书：
这葡萄树在我的怒气中被拔出摔在地上，东风吹干她的果子；她坚固的枝干折断枯干。(以西结书19:12)
何西阿书：
以法莲在众弟兄中虽然茂盛；必有东风刮来，就是耶和华的风从旷野上来，他的水泉必干，他的泉源必干涸；风必掠夺所贮藏的一切宝器。(何西阿书13:15)
约拿书：
日头出来的时候，神预备灼热的东风。(约拿书4:8)
此外，东风也摧毁恶人所在的一切，即他们的土地、住所和财宝(可参看小著《最后的审判》，61节)。这种摧毁之所以发生，是因为灵界的土地、住所和财宝都是对应；因此，当这些灭亡时，相对应的事物也灭亡；因此，在灵界，当恶人所住之地被摧毁时，一个新地的面貌就为善人出现了。由于灵界的东风具有这种能力，所以为了对应：东风吹来使红海的水枯干(出埃及记14:21)；把蝗虫刮来(出埃及记10:13)；它被称为“暴风或狂风、强风”(以赛亚书27:8)； 打破他施船只的风(诗篇48:7)；在海心打破推罗的风(以西结书27:26)；分散仇敌的风(耶利米书18:17)。
419. That the wind should not blow. - That this signifies lest the good should be hurt, and the evil rejected before the day, is evident from the signification of wind as denoting the proceeding Divine, which is the Divine Good united with the Divine Truth; therefore, that "the wind should not blow," signifies that it might flow in softly and gently. "That that wind should not blow upon the earth" signifies that the good should not be injured, and the evil rejected before the day, for the reason that separations of the good from the evil, and castings out of the evil, in the spiritual world, are effected by various degrees of modification and of intensity of the Divine which proceeds from the Lord as the Sun. When this flows in gently, then the good are separated from the evil; and when powerfully, the evil are rejected. The reason for this is that when the Divine from the Lord flows in gently, there is everywhere a state of calm and serenity, in which every one appears such as he is as to the state of his good, for then every one stands forth in the light; wherefore, those who are in good from a spiritual origin are then separated from those who are in good from a natural origin only; for the Lord looks upon those who are in spiritual good, leads them, and thus separates them. Those who are in good from a spiritual origin, are they of whom it is afterwards said, that they are sealed upon their foreheads, for they are spiritual, and angels of heaven; but those who are in good from a natural origin only, are not good, because they are not spiritual, for the good which they seem to have is evil, because it regards itself and the world as an end. They do good in an external form for their own glory, honour, and gain, and not for their neighbour's good; and, therefore, they do good only to gain the respect of men. The merely natural are those who are not sealed, and who are afterwards rejected. But when the Divine from the Lord flows in powerfully, then the goods which the evil have are dissipated, because in themselves they are not goods, but evils, and evils cannot sustain the influx of the Divine; therefore it comes to pass, that their exteriors are closed, and this being the case, their interiors are opened, in which there is nothing but evils and the falsities thence; and so they come into grief, anguish, and torment, and, on account of these, cast themselves down into the hells, where there are similar evils and falsities.
[2] When the influx of the Divine is intensified, which is the case when the evil are to be removed, then lower down in the spiritual world there arises a strong wind, like a storm or tempest; this wind is what is called in the Word the east wind, which we shall also speak of presently. Hence also the casting down of the evil is described in the Word by strong and impetuous winds, by storms and tempests. By the wind of Jehovah is signified the same as by the spirit of Jehovah, for the wind of respiration is meant, which is also called breath; therefore in the Hebrew tongue, and in many other languages, spirit and wind are expressed by the same word. This is the reason why the greater part of men have no other idea of spirit and of spirits, than as of wind, such as the wind of respiration; and so the opinion prevails in the learned world also that spirits and angels are like wind, possessing only the power of thought. This also is the reason why few suffer themselves to be convinced that spirits and angels are men, possessing a body, face, and organs of sensation, like men in this world. The reason why by wind and breath, when used in reference to man, is signified the life of truth, or a life according to the truths or precepts of the Lord, is that respiration, which is the function of the lungs, corresponds to that life, while the heart and its motion correspond to the life of good; for there are two lives, which make one in man, the life of truth, and the life of good. The life of truth is the life of his understanding, but the life of good is the life of his will; for truths reside in the understanding, because they constitute the understanding, but goods reside in the will, because they constitute the will. The same is signified in the Word by the soul and heart, when they are mentioned together.
[3] From these considerations it is evident that the wind and spirit of Jehovah mean the Divine Truth; and the four winds, the Divine Truth united with Divine Good. Since wind means the wind or breath of respiration, which signifies Divine Truth and spiritual life in those who receive it therefore that wind is also called the breath of the nostrils of Jehovah, the breath of his mouth, and respiration, as is evident from the following passages.
In Ezekiel:
"I beheld, and sinews and flesh came up" upon the dry bones, "and the skin covered them above, but there was no breath in them. Then said he unto me, Prophesy unto the spirit, prophesy, son of man, and say to the spirit, Thus saith the Lord Jehovih; Come from the four winds, O spirit, and breathe upon these slain, that they may live" (37:8, 9).
It was shewn in the preceding article, that dry bones here denote those in whom there is no spiritual life, or in whom there is not any life by means of the Divine Truth. The inbreathing of it by the Lord, is signified by, "Prophesy unto the spirit, and say to the spirit, Come from the four winds, O spirit, and breathe upon these slain, that they may live." It is evident that by the spirit here named is meant the spirit of respiration, for there were nerves, flesh, and skin, but as yet there was no respiration; therefore it is said, "Say unto the spirit, Breathe upon these." Hence it is evident that spirit or wind signifies spiritual life. That common respiration is not meant, is plain from the fact that it is said, that those dry bones were the house of Israel, that is, that it was destitute of spiritual life; and from its being afterwards said of them, "I will put my spirit in you, that ye may live, and I will place you in your own land" (Ezekiel 37:14); which signifies that they were to be regenerated in order that a church might be formed from them. Regeneration is effected by a life according to Divine Truth, from which there is spiritual life; and to be placed in their own land, signifies to become a church, the land of Canaan signifying the church.
[4] In Moses:
Jehovah "breathed into his nostrils the breath of lives, and man became a living soul" (Genesis 2:7).
Here also, in the sense of the letter, is meant the wind of respiration, since it is said he breathed into his nostrils; but that spiritual life is meant, which is the life of intelligence and wisdom by means of Divine Truth, is evident from its being said that He breathed the breath of lives, and that man thus became a living soul. The breath of lives and living soul denote spiritual life; for, without this soul man is called dead, although he lives so far as the body and the senses are concerned. It is therefore plain that soul, spirit, and wind, in the Word, mean spiritual life.
[5] In John:
Jesus said to the disciples, "Peace be unto you; as the Father hath sent me, even so send I you. And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Spirit" (Arcana Coelestia 3883-3896). All who are in the spiritual world also are known as to their quality from their respiration alone. Those who are in the life of the respiration of heaven, are amongst the angels; but those who are not in that respiration, cannot breathe if they come into heaven, and so they suffer pain as though from suffocation. Concerning this fact, see Arcana Coelestia 1119, 3887, 3889, 3892, 3893). It is in agreement with this correspondence that the term inspiration is used, that the prophets are said to be inspired, and the Word divinely inspired.
[6] From these observations the signification of these words of the Lord in John is evident:
"Except a man be born of water and of the spirit, he cannot enter into the kingdom of God. Ye must be born again. The wind bloweth where it listeth, and thou hearest the voice thereof, but knowest not whence it cometh, and whither it goeth; so is every one that is born of the spirit" (John 3:5, 7, 8).
To be born again means to be regenerated; and because man is regenerated by a life according to Divine Truth, and all Divine Truth by which he is regenerated proceeds from the Lord, and flows into man without his knowledge, it is therefore said, "The wind bloweth where it listeth, and thou hearest the voice thereof, but canst not tell whence it cometh or whither it goeth." Thus is described the life of the spirit of man, which he has by regeneration; wind denoting the Divine Truth, by which that life is acquired. Man during his abode in the world, does not at all know how this flows in from the Lord, for he then thinks from his natural man, and has a faint perception only of anything which flows from the spiritual man into the natural, therefore this is what is meant by "Thou hearest the voice thereof, but knowest not whence it cometh, and whither it goeth." The water of which man is born signifies truth from the Word, and the spirit a life according to it.
[7] That water signifies truth, may be seen above (n. 31), and that the anointed of Jehovah signifies the same, see above (n. 375). Hence it is said, "the breath of our nostrils, of whom we said, Under his shadow we shall live;" for breath and wind of the nostrils, in the highest sense, signify the Divine Truth, as said above. That the Divine Truth perished by means of the falsities of evil, is signified by being taken in their pits, pits denoting the falsities of evil.
[8] Again, in Lamentations:
"Thou hast heard my voice," Jehovah "hide not thine ear at my breathing, at my cry" (3:56).
"To hide thine ear at my breathing, at my cry," signifies, in regard to worship, confession, and prayers, which are from truths and goods, for all worship, confession, and prayer must be from both truths and goods, in order to be heard. If from truths alone, they are not heard, because there is no life in them, for the life of truth is from good. Breathing is there spoken of truths, and cry, of goods. That cry is spoken of goods will be seen elsewhere.
[9] Again, in Moses:
"All in whose nostrils was the breath of the spirit of lives, of all that was upon the dry land, died" (Genesis 7:22).
Every one can see that these words in the sense of the letter mean, that every thing upon the earth was destroyed by the flood, thus all men, except Noah and his sons; but what they signify in the spiritual sense, may be seen in the Psalm 135:17).
No breath in their mouth, signifies that there was no truth in their thought, for mouth signifies thought.
[10] Again, in Jeremiah:
"And the wild asses breathed out the wind like whales; their eyes are consumed because there is no herb" (14:5, 6).
To breathe out the wind like whales, signifies, that no truth was granted them; and "because there is no herb," denotes that there was no truth in the church. Since the evil are cast down by a more vehement influx of Divine Truth and Good, proceeding from the Lord as the Sun, as stated above, therefore, also, the casting down of those who are in the falsities of evil is described by the breath of the nostrils of Jehovah; as in Isaiah:
"For Tophet is prepared of old; the pile thereof is fire and much wood; the breath of Jehovah like a stream of brimstone doth kindle them" (30:33).
In David:
"The channels of waters were seen, and the foundations of the world were laid bare at the rebuke of Jehovah, at the blast of the breath of thy nostrils" (Psalm 18:15).
In Moses:
"And with the blast of thy nostrils the waters were heaped up together. Thou didst blow with thy wind, the sea covered them" (Exodus 15:8, 10).
And in Job:
"They that plough iniquity, by the blast of God they perish, and by the breath of his nostrils are they consumed" (Job 4:8, 9).
By the blast, breath, and breathing of the nostrils of Jehovah, is meant the proceeding Divine, by which the evil are dispersed and cast down, when it flows in strongly and with intensity. But this influx will be spoken of in what follows, where storms, tempests, and the east wind, are treated of.
[11] That the wind of the earth signifies the proceeding Divine, arises also from correspondence with the winds in the spiritual world. For winds also exist in the spiritual world, arising from the direction of the influx of the Divine, and they extend to the lower parts of the earth there. In the heavens rarely any but gentle winds are perceived; but they are frequently perceived with those who dwell below upon the lands (terroe), for they increase in proportion to descent. Their directions are from the quarters into which the Divine flows, especially from the north; and because the winds there have a spiritual origin, they therefore also signify spiritual things, in general the Divine Truth, from which they exist. Thus, in David:
Jehovah "layeth his chambers in the waters; he maketh the clouds his chariot; he walketh upon the wings of the wind; he maketh his angels winds; his ministers a flaming fire" (Heaven and Hell 20-28). That angels are called angels from the reception of Divine Truth, may be seen above (n. 130:2, 412:7), and that ministers are called ministers from the reception of Divine Good, may also be seen above (n. 155); and that fire signifies the good of love (n. 68).
[12] Again, in David:
Jehovah "Bowed the heavens, and came down; and thick darkness was under his feet. And he rode upon a cherub, and did fly; yea, he was borne upon the wings of the wind" (Psalm 18:9, 10).
By Jehovah bowing to the heavens and coming down, is signified the visitation, which precedes a last judgment; by the thick darkness under His feet, are signified falsities of evil in the lower parts; by His riding upon a cherub, His flying, and being carried upon the wings of the wind is signified Omnipresence with the Divine, and the wings of the wind denote Divine Truth in ultimates, as above.
[13] Again, in Jeremiah:
"He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his understanding. When he uttereth his voice, there is a multitude of waters in the heavens, and he causeth the vapours to ascend from the end of the earth; he maketh lightnings for the rain, and bringeth forth the wind out of his treasuries" (10:12, 13; 51:15, 16).
And again, in David:
"He causeth the vapours to ascend from the ends of the earth; he maketh lightnings for the rain; he bringeth the wind out of his treasuries" (Psalm 135:7).
These things in the spiritual sense, describe the reformation of man, and the establishment of the church. From this reformation and this establishment the Lord is called the Maker of the earth, and elsewhere the Former and Creator; earth denoting the church. The Divine Good by means of which reformation is effected, is signified by His establishing the world by His wisdom; world denotes the church, and has reference to good. The Divine Truth by means of which this is also effected, is signified by, the voice which he uttereth, a multitude of waters in the heavens. The voice which he uttereth, signifies the influx of the Divine Truth; the multitude of waters in the heavens, signifies reception, waters denoting truths. Ultimate truths, which are knowledges from the sense of the letter of the Word, are signified by vapours from the end of the earth; spiritual things thence are signified by lightnings for the rain, lightnings having reference to the light of heaven, and rain to influx; reformation thence by means of Divine Truth from the Lord, is signified by, "He bringeth forth the wind out of his treasuries." All these things are in this way understood in the heavens.
[14] Again, in David:
"He casteth forth his hail like morsels: who can stand before his cold? He sendeth out his Word, and melteth them: he causeth his wind to blow, and the waters flow. He declareth his Word unto Jacob, his statutes and his judgments unto Israel" (Psalm 147:17-19).
By these words also, reformation is described, but in regard to the natural man; the scientifics therein, and the knowledges which a man possesses before reformation are signified by, "Hail like morsels; who can stand before his cold?" For man previous to reformation is altogether cold, and that cold is also distinctly felt when the Divine flows in out of heaven; and because such cold is dissipated when the Divine Good and the Divine Truth are received, that is when reformation takes place, it is therefore said, "He sendeth out his Word, and melteth them; he causeth his wind to blow, and the waters flow." By the Word is signified the Divine Good united with the Divine Truth; by the wind is signified Divine Truth, and by the waters flowing, the reception of truth; and because this is the signification of the above words, it is therefore added, "He declareth his Word unto Jacob, his statutes and his judgments unto Israel." Jacob and Israel signify the church, the former, the church which is in good, the latter, the church which is in truths. Statutes and judgments denote external and internal truths from good.
[15] So again:
"Praise Jehovah; fire, and hail; snow, and vapour; stormy wind fulfilling his Word" (Psalm 148:7, 8).
It is evident that fire and hail, snow and vapour, and wind signify things different from these; for what purpose could be served in the Divine Word by saying that they should praise Jehovah? But by fire and hail, snow and vapours, are signified the delights of the loves of the natural man, and his scientifics and knowledges; for these, before man is reformed and made spiritual, are fire, and hail, and snow and vapour; and the sphere of their life, when it flows forth from them causes similar things to appear in the spiritual world. To worship the Lord from those things, is signified by their praising Jehovah, for to praise is to worship. But by the stormy wind is signified the Divine Truth as to reception; wherefore it is also said, stormy wind fulfilling his Word. To fulfil His Word signifies to receive in the life the things pertaining to doctrine.
[16] Because everything in the Word has also an opposite sense, so also has wind, and in that sense it signifies falsity, as in the following passages.
In Isaiah:
"Behold they are all iniquity, their works are naught; their molten images are wind and emptiness" (41:29).
Wind and emptiness denote the falsities of evil, and the evils of falsity; wind denotes the falsities of evil, and emptiness, the evils of falsity; for where there is emptiness and vacuity, or, in other words, where there is neither good nor truth, there are evil and falsity. That falsities are there signified by wind is plain, from the fact that it is said, "They are all iniquity, their works are naught"; and also because it is said, "their molten images are wind and emptiness"; for molten images signify the things which man brings forth from his own intelligence, all of which are evils and falsities.
In Jeremiah:
"The prophets shall become wind, and the Word is not in them" (5:13).
Prophets signify those who teach truths, and in the abstract, truths of doctrine, but in this case falsities of doctrine which are signified by wind; therefore it is also said, "the Word is not in them," the Word signifying the Divine Truth.
[17] Again:
"I will scatter them as the stubble that passeth away unto the wind of the desert" (13:24).
The wind of the desert signifies where there is no truth, consequently, where there is only falsity; for desert in the Word signifies where there is no good, because there is no truth.
Again in the same prophet:
"The wind shall feed all thy shepherds, and thy lovers shall go into captivity" (22:22).
Shepherds in the Word signify those who teach the good of life and lead to it, this being accomplished by means of truths, but in this case, by shepherds are meant those who do not teach the good of life, still less lead to it, because they are in falsities; this is meant by, "the wind shall feed all thy shepherds," wind denoting the falsity which they seize upon and love. The lovers who shall go into captivity signify the delights of the love of self and the love of the world, and therefore the delights of the evil; lovers denote those delights, and captivity denotes detention in the hells.
[18] Again in Hosea:
"Ephraim feedeth on wind, and followeth after the east wind; he daily multiplieth lies and desolation; and they make a covenant with the Assyrian, and oil is carried into Egypt" (12:1).
Ephraim signifies the Intellectual of the church; the Assyrian, reasoning; and Egypt, the Scientific; therefore by, "Ephraim feedeth on wind, and followeth after the east wind," is signified that those in the church who are intelligent take up with falsities by means of which truths are completely driven out, for wind denotes what is false, and the east wind falsity withering and dissipating truths. Because of this signification of wind and the east wind, it is also said, "he daily multiplieth lies and desolation," a lie denoting falsity, and desolation the dissipation of truth. By their making a covenant with the Assyrian, and by oil being carried into Egypt, is signified, that by reasoning from scientifics falsely applied, they pervert the truths and goods of the church. To make a covenant with the Assyrian, signifies to reason from falsities and to destroy truths, and to carry oil into Egypt, signifies to destroy the good of the church by means of scientifics. For he who is in principles of falsity applies to them the scientifics which he has received from childhood, for his understanding sees nothing else, since the understanding is formed from either truths or falsities; if from truths, then a man sees truths, if from falsities, then he sees falsities, and these he sees in the natural man, in whose memory scientifics reside, from which he selects such as favour his ideas, and those which do not favour them are either perverted or rejected.
[19] Again, in the same prophet:
"Ephraim is joined to idols. Their wine is gone; they have committed whoredom continually; they have loved; they have added shame to her shield. The wind hath bound her up in its wings, and they shall be ashamed because of their sacrifices" (417:7).
[20] Again, in Ezekiel:
"And a third part thou shalt scatter to the wind, and I will draw out a sword after them" (Heaven and Hell 87-102). The hair of the head and the hair of the beard being the ultimates of man, correspond to the ultimates of truth and good. The ultimates of truth and good are of such a quality as the ultimate truths of the sense of the letter of the Word. That these ultimates were perverted, falsified, and adulterated by the Jews, is signified by what is stated here concerning the hair of the head and of the beard of the prophet. A third part of the hair being scattered into every wind signifies the dissipation of all truth; when this is the case mere falsities are seized upon, and it is therefore said, "I will draw out a sword after them," a sword signifying the destruction of truth by falsity. See above (n. 131). Without the knowledge of this signification of the hair, who could understand what is involved in the command given to the prophet, that he should shave off the hair of his head and of his beard, burn a third part of it with fire in the midst of the city, take a third part and smite about it with a sword, and scatter a third part into every wind, and draw out a sword after them?
[21] That the falsification of truth by the Jews is signified by these things is very evident from what follows in the same chapter, where, among other things, it is said, "This is Jerusalem. And she hath changed my judgments into wickedness more than the nations, and my statutes more than the countries that are round about her" (411).
[22] It has been before stated, that in the spiritual world, just as in the natural world, strong winds and storms exist; but the storms in the spiritual world exist from the influx of the Divine into the lower parts where those are who are in evils and falsities. That influx, as it descends out of the heavens towards the lands (terroe), which are below, becomes denser and has the appearance of clouds which with the evil are dense and opaque, according to the degree and quality of their evil. These clouds are appearances of falsity from evil, and arise from the spheres of their life, for every angel and every spirit is encompassed by the sphere of his life. When the Divine goes forth powerfully from the Lord as the Sun, and flows into these dense and opaque clouds, a storm arises which is seen by the spirits there just as storms are seen by men on the earth. I was sometimes permitted to have experience of these storms, and also of the east wind, by which the evil were dispersed and cast into the hells, at the time when the Last Judgment was taking place. It is clear from these considerations what storms, tempests, and impetuous winds signify in the following passages.
In Isaiah:
"Thou shalt scatter them, and the wind shall carry them away, and the whirlwind shall disperse them" (Isaiah 41:16).
And in Jeremiah:
"Behold, the tempest of Jehovah, his fury has gone forth, even a grievous whirlwind; it shall burst upon the head of the wicked" (Jeremiah 23:19; 30:23).
And in David:
"I will hasten my escape from the stormy wind and tempest" (Psalm 55:8).
Again:
"O my God, pursue them with thy tempest, and terrify them with thy storm" (Psalm 83:13, 15).
And in Ezekiel:
"I will make the storm-winds to burst through in my fury; and there shall be an overflowing shower, in mine anger, for a consummation" (Ezekiel 13:13).
And in Jeremiah:
"Evil shall go forth from nation to nation, and a great tempest shall be raised up from the sides of the earth" (Jeremiah 25:32).
Again in Isaiah:
"Thou shalt be visited by Jehovah of hosts with storm and tempest, and the flame of devouring fire" (Isaiah 29:6).
And in Amos:
"I will kindle a fire in the wall of Rahab, and it shall devour the palaces thereof, with a tempest in the day of the storm" (Amos 1:14).
And in Zechariah:
"The Lord Jehovih shall blow the trumpet, and shall go with the tempests of the south" (Zechariah 9:14).
In Nahum:
"Jehovah hath his way in the tempest and in the storm" (Nahum 1:3).
In David:
"Upon the wicked, the wind of the tempests, the portion of the cup of the wicked" (Psalm 11:6).
Again:
"God shall come and shall not keep silence; and it shall be very tempestuous round about him" (Psalm 50:3).
And in Hosea:
"They sow the wind, and they shall reap the tempest" (Hosea 8:7).
In these passages storms and tempests signify the dispersion of falsities and evils, because those who are in falsities of evil are cast down into hell by a stormy wind.
[23] In David:
"They who go down to the sea in ships, that do business in great waters. For he commandeth, and raiseth the stormy wind, and lifteth up the waves thereof. He maketh the storm a calm, so that the waves thereof are still" (Psalm 107:23, 25, 29).
These things refer to temptations and liberation from them; the stormy wind, and the lifting up of the waves of the sea signify temptations, because spiritual temptations are caused by falsities rushing into the thoughts, from which arise pains of conscience and grief of mind and soul, and these are signified by "He raiseth the stormy wind and lifteth up the waves thereof." Liberation from them is signified by, "He maketh the storm a calm, so that the waves thereof are still."
[24] The same is signified by these words in Mark:
"And there arose a great storm of wind, and the waves beat into the ship, so that it was now full. And he was in the hinder part of the ship, asleep on a pillow; and they awoke him, and say unto him, Carest thou not that we perish? And he awoke, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm" (Mark 4:37-39).
Also in Luke:
"As they sailed he fell asleep; and there came down a storm of wind on the lake, and they were filled with water and were in jeopardy. And they came to him and awoke him, saying Master, Master, we perish. Then he awoke and rebuked the wind and the raging of the water; and they ceased, and there was a calm" (Luke 8:23, 24).
This, like all the miracles of the Lord, contains arcana of heaven, and interior things of the church. Divine miracles differ from those that are not divine in this, that Divine miracles also signify Divine things, because the Divine is in them, but miracles not divine have no signification, because there is nothing of the Divine in them. And, moreover, in the description of the Divine miracles in the Word, and in every detail of it, there is a spiritual sense. The above miracle refers to spiritual temptations. The great storm of wind that caused the waves to beat into the ship, so that it was full, signifies those temptations; and deliverance from these is signified by Jesus awakening when they were in great fear, rebuking the wind, and saying to the sea, "Peace, be still;" and by the ceasing of the wind, and the great calm. Every word contains a spiritual sense. We shall not here however explain it in detail, but merely say that a whirlwind and a tempest signify temptations, which are irruptions of falsities, or inundations of the mind by falsities. This is also evident from the fact that the wind and the waves were rebuked, and from the Lord's words to the sea, "Peace, be still," as being said to those things, or to those who induce temptations.
[25] Moreover the winds in the spiritual world, appear to arise from different quarters, some from the south, some from the north, and some from the east. Those which come from the south disperse truths with those who are in falsities, and those which come from the east disperse goods with those who are in evils. The reason why winds disperse these, is, that winds exist from a strong and powerful influx of the Divine through the heavens into the lower parts, [of the world of spirits], and where the influx reaches, it fills truths and goods, that is the minds and souls of those who are in truths and goods, with the Divine. Therefore those whose minds and souls are merely falsities and evils as to the interiors, and truths mingled with falsities, and goods with evils as to the exteriors, cannot sustain such influx from the Divine, and consequently they betake themselves to their own falsities and evils which they actually love, and reject the truths and goods which they love merely for the sake of themselves and of appearances.
[26] The effect produced by the wind coming from the east, called the east wind, is evident from what we have stated, for it disperses all the goods and truths of which the evil had made an external display before the world, and talked about for the sake of appearance, therefore withering and drying up are ascribed to this wind. "Withered" signifies a state in which there is no good, and "dried up" a state in which there is no truth. This is evident from those passages of the Word, where this wind is mentioned.
Thus, in Ezekiel:
Behold the planted vine. "Shall it not utterly wither, when the east wind toucheth it?" (Ezekiel 17:10).
Again, in the same:
The vine "was plucked up in fury, she was cast down to the ground, and the east wind dried up her fruit; the rods of her strength were broken and withered" (Ezekiel 19:12).
And in Hosea:
Ephraim, "fruitful among his brethren, an east wind shall come, the wind of Jehovah shall come up from the wilderness, and his spring shall become dry, and his fountain shall be dried up; it shall spoil the treasure of every vessel of desire" (Hosea 13:15).
And in Jonah:
"And it came to pass when the sun arose, that God prepared a withering east wind" (Jonah 4:8).
[27] That the east wind also destroys everything where the evil are, their lands (terroe), their dwellings, and their treasures, may be seen in the small work on Exodus 14:21); which brought the locust (Exodus 10:13). It is called a rough wind (Isaiah 27:8) breaking the ships of Tarshish (Psalm 48:7); breaking in the heart of the seas (Ezekiel 27:26); and scattering enemies (Jeremiah 18:17).
419. That the wind should not blow, signifies that the good be not injured, and the evil be not cast out before the day. This is evident from the signification of "wind," as meaning the Divine proceeding, which is Divine good united to Divine truth; therefore "that the wind should not blow" signifies that the influx might be moderate and gentle; "the wind not blowing upon the earth" signifies that the good may not be injured, and the evil cast out before the day, because the separations of the good from the evil and the casting out of the evil in the spiritual world are effected by various degrees of moderation and intensity of the Divine proceeding from the Lord as a sun. When this flows in moderately the good are separated from the evil, and when it flows in intensely the evil are cast out; and for the following reasons: when the Divine from the Lord flows in moderately there is everywhere tranquillity and serenity, wherein all appear such as they are in respect to the state of their good, for all then stand forth in light; consequently those who are in good from a spiritual origin are then separated from those who are in good merely from a natural origin; for the Lord looks upon those who are in spiritual good and leads them, and thus separates them. Those who are in good from a spiritual origin are those referred to in what follows where they are said "to be sealed on their foreheads," for they are spiritual, and are angels of heaven; but those who are merely in good from a natural origin are not good because they are not spiritual, for the good appearing with them is evil, because it has regard to self and the world as an end. Such do good in external form with reference to their own glory, honor, and gain, and not with reference to the neighbor's good, consequently they do good only that they may be seen of men. Those who are merely natural are those who are "not sealed," and who are afterwards rejected. But when the Divine from the Lord flows in intensely, the goods with the evils are dispersed, because these goods are in themselves not goods but evils, and evils do not endure the influx of the Divine. This causes the externals in such to be closed up, and when these are closed up the interiors are opened, in which there is nothing except evils and falsities therefrom; and this brings them into pain, anguish, and torment, on account of which they cast themselves down into the hells, where there are evils and falsities like their own.
[2] When the influx of the Divine is intensified, which occurs when the evil are to be cast out, then lower down in the spiritual world a wind springs up that blows strongly like a storm or tempest; this wind is what is called in the Word "the east wind" (of which presently). The casting down of the evil is described also in the Word by violent and impetuous winds, by storms, and by tempests. "The wind of Jehovah" has a similar signification as "the spirit of Jehovah," for the wind of respiration is meant, which is also called spirit (or breath). On this account in the Hebrew and many other languages spirit is expressed by the same word as wind. This is why the greater part of mankind have no other idea of spirit and of spirits than of wind like the wind of respiration; and from this have come the notions in the learned world also that spirits and angels are like wind in which there is merely a vital principle of thought; and this is the reason also that so few of these allow themselves to be persuaded that spirits and angels are men, endowed with body, face, and organs of sensation, like men on the earth. "Wind" and "spirit," in reference to man, signify the life of truth, or a life according to the truths or precepts of the Lord, because respiration, which pertains to the lungs, corresponds to that life, while the heart and its motion corresponds to the life of good. For there are two lives, which should make one in man, the life of truth and the life of good; the life of truth is the life of man's understanding, while the life of good is the life of his will; for truths have their seat in the understanding because these constitute the understanding, while goods have their seat in the will because these constitute the will. "Soul and heart," in the Word, when mentioned together, have a similar significance.
[3] From this it can be seen what is meant by "the wind" and "the spirit of Jehovah," namely, the Divine truth, and by "the four winds," Divine truth united to Divine good. Since wind means the wind or breath of respiration, and it signifies Divine truth and spiritual life with those who receive it, so this wind is called also "the breath of the nostrils of Jehovah," and also "the breath of His mouth," and "breathing;" as can be seen from the following passages.
In Ezekiel:
And I saw, and upon the dry bones, sinews and flesh came up, and skin covered them above, yet there was no breath in them. Then said he unto me, Prophesy about the spirit, prophesy, son of man, and say to the spirit, Thus the Lord Jehovih hath said, Come from the four winds, O spirit, and breathe upon these slain, that they may live (Ezekiel 37:8, 9).
What is here signified by "the dry bones" was told in the preceding article, namely, those who have no spiritual life, or no life through Divine truth. The breathing in of this life by the Lord is signified by "Prophesy about the spirit, and say to the spirit, Come from the four winds, O spirit, and breathe upon these slain, that they may live." Here "spirit" evidently means the breath of respiration, for there were sinews, flesh, and skin, but as yet no breathing; therefore it is said, "Say to the spirit, Breathe upon them." From this it can be seen that this "spirit" or "wind" signifies spiritual life. That common breathing was not meant is evident from its being said that "these dry bones were the house of Israel," meaning that the house of Israel was without spiritual life; and from its being said of them afterwards, "I will put My spirit in you, that ye may live, and I will place you in your own land that ye may live" ( Ezekiel 37:14); which signifies that they are to be regenerated that a church may be made of them. Regeneration is effected by a life according to Divine truth, from which is spiritual life; and "to bring them back to the land" signifies that they may become a church, the land of Canaan signifying the church.
[4] In Moses:
Jehovah God breathed into his nostrils 1the soul of lives, and man became a living soul (Genesis 2:7).
Here, too, in the sense of the letter, the wind of breathing is meant, as it is said He "breathed into his nostrils;" but spiritual life, which is the life of intelligence and wisdom through Divine truth, is evidently meant, since it is said that He breathed into him "the soul of lives," and that thus man became "a living soul;" "the soul of lives" and "a living soul" meaning spiritual life; for man without that soul is called a dead man, although in respect to the body and the senses he is alive. This, too, makes evident that "soul," "spirit," and "wind" in the Word mean spiritual life.
[5] In John:
Jesus said to the disciples, Peace be unto you; as the Father hath sent Me, even so send I you. And when He had said this He breathed on them, and said unto them, Receive ye the Holy Spirit (Arcana Coelestia 3883-3896). The quality of all in the spiritual world is known from their respiration merely. Those who are in the life of the respiration of heaven are among the angels; but those who are not in that respiration, if they come into heaven, are unable to breathe there, and are therefore in anguish like that of suffocation (respecting which see also Arcana Coelestia 1119, 3887, 3889, 3892, 3893). From this correspondence the term, "inspiration" is derived, and the prophets are called "inspired," and the Word is said to be "Divinely inspired."
[6] From all this it can be seen what is signified by the Lord's words in John:
Except one be born of the water and of the spirit he cannot enter into the kingdom of God. Ye must be born again. The wind bloweth where it willeth, and thou hearest the voice thereof, but knowest not whence it cometh and whither it goeth; so is everyone that is born of the spirit (71)
[7] In Lamentations:
The breath [spiritus] of our nostrils, the anointed of Jehovah, was taken in their pits; of whom we had said, Under his shadow we shall live among the nations (31; and "the anointed of Jehovah" the same, n. 375.) This is why it is said "the breath of our nostrils, of whom we had said, Under his shadow we shall live;" for "the spirit and breath of the nostrils" signifies in the highest sense Divine truth, as has been said above. That Divine truth perished through falsities of evil is signified by "was taken in their pits;" "pits" meaning the falsities of evil.
[8] Again in Lamentations:
Jehovah Thou hast heard my voice; hide not thine ear at my breathing, at my cry (Lamentations 3:56).
"To hide the ear at the breathing and at the cry" signifies at worship, confession, and prayers, which are from truths and from goods; for all worship, confession, and prayer must be from truths and goods; to be heard they must be from both; if they are from truths alone they are not heard, because there is no life in them; the life of truth is from good. "Breathing" is here predicated of truths, and "cry" of goods (that "cry" is predicated of goods will be seen elsewhere).
[9] In Moses:
Everything that had in its nostrils the breath of the spirit of lives, of all that was on the dry land, died (Genesis 7:22).
What these words signify in the sense of the letter everyone can see, namely, that all things upon the earth were destroyed by the flood, thus all men then living, except Noah and his sons; but what these words signify in the spiritual sense may be seen in the Psalms 135:17);
"no breath in their mouth" signifying that there was no truth in the thought, for "mouth" signifies thought.
[10] In Jeremiah:
The wild asses pant for breath like whales; their eyes were consumed because there was no herb (Jeremiah 14:6).
"To pant for breath like whales" signifies that there is no truth to be imbibed; "because there was no herb" means because there is no truth in the church. As the evil are cast down by a more powerful influx of Divine truth and good proceeding from the Lord as a sun, as has been said above, so the casting down of those who are in the falsities of evil is described also by "the breath of the nostrils of Jehovah." As in Isaiah:
Topheth is prepared of old; the pile thereof is fire and much wood made ready; the breath of Jehovah like a brook of brimstone doth kindle them (Isaiah 30:33).
In David:
The channels of waters appeared, and the foundations of the world were disclosed, at the rebuke of Jehovah, at the blast of the breath of Thy nostrils (Psalms 18:15).
In Moses:
By the breath of Thy nostrils the waters were heaped up; Thou didst blow with Thy wind, the sea covered them (Exodus 15:8, 10).
And in Job:
Plotters of iniquity, by the blast of God they perish, by the breath of His nostrils are they consumed (Acts of the Apostles 4:8, 9).
In all these passages "the blast," "the breath," and "the breathing of the nostrils of Jehovah" means the Divine proceeding, which disperses and casts down the evil when it flows in intensely and strongly; but respecting this influx more will be said in what follows, where "tempests," "storms," and "the east wind" are treated of.
[11] Again, that "the wind of the earth" also signifies the Divine proceeding is also from correspondence with the winds in the spiritual world; for there exist winds in the spiritual world also, and these arise from the determining of Divine influx, and arise in the lower parts of the earth there. In the heavens rarely any other than gentle winds are perceived; but with those who dwell lower down, upon the lands, winds are frequent, for they grow stronger as they descend; their direction is from the quarters into which the Divine inflows, especially from the north. Because the winds there are from a spiritual origin they also signify spiritual things, in general Divine truth, from which they exist. As in David:
Jehovah layeth the beams of His upper chambers in the waters; He maketh the clouds His chariot; He walketh upon the wings of the wind; He maketh His angels winds, His ministers a flaming fire (Heaven and Hell 20-28; that angels are called "angels" from reception of Divine truth, see above, n. 130, 412; and that ministers are called "ministers" from the reception of Divine good, see also above, n. 155; and that "fire" signifies the good of love, n. 68)
[12] In the same:
Jehovah bowed the heavens, He came down, and thick darkness was under His feet; and He rode upon a cherub, He did fly, and was borne upon the wings of the wind (Psalms 18:9, 10).
Jehovah "bowed the heavens, He came down," signifies visitation, which precedes the Last Judgment; "thick darkness under His feet" signifies the falsities of evil in lower things; "He rode upon a cherub, He did fly, and was borne upon the wings of the wind," signifies omnipresence with the Divine, "the wings of the wind" meaning Divine truth in ultimates (as above).
[13] In Jeremiah:
The Maker of the earth by His power, He prepareth the world by His wisdom, by His intelligence He stretcheth out the heavens; at the voice that He uttereth there is a multitude of waters in the heavens, and He maketh the vapors to go up from the end of the earth; He maketh lightnings for the rain, and bringeth forth the wind out of His treasuries (10 :12, 13; 51:15, 16).
And in David:
He maketh the vapors to go up from the ends of the earth; He maketh lightnings for the rain; and He bringeth forth the wind out of His treasuries (Psalms 135:7).
This describes in the spiritual sense the reformation of man and the establishment of the church. Because of that reformation and establishment the Lord is called "the Maker of the earth," and elsewhere "the Former" and "Creator;" "earth" meaning the church. The Divine good, by which reformation is effected, is signified by "He prepareth the world by His wisdom;" "world" means the church, and is predicated of good. The Divine truth, which is also a means, is signified by "at the voice that He uttereth there is a multitude of waters in the heavens;" "the voice that He uttereth" signifying the influx of Divine truth, and "the multitude of waters in the heavens" reception; "waters" meaning truths. Ultimate truths, which are the knowledges from the sense of the letter of the Word, are signified by "the vapors from the ends of the earth;" spiritual truths therefrom are signified by "lightnings for the rain," "lightnings" called from the light of heaven, and "rain" from influx; thus reformation through Divine truth from the Lord is signified by "He bringeth forth the wind out of His treasuries." This is the meaning of all these things in the heavens.
[14] In David:
He casteth forth His hail like morsels; who can stand before His cold? He sendeth His word, He melteth them; He maketh His wind to blow, the waters flow. He declareth His word unto Jacob, His statutes and His judgments unto Israel (Psalms 147:17-19).
This, too, is a description of reformation, but in respect to the natural man. Here knowledges and cognitions which are in man before reformation are signified by "hail like morsels; who can stand before His cold?"-for man before reformation is utterly frigid, and that coldness is also plainly felt when the Divine flows in out of heaven; and as such coldnesses are dissipated by the reception of Divine good and Divine truth, thus by reformation, it is said, "He sendeth His word, He melteth them; He maketh His wind to blow, the waters flow;" "word" signifying Divine good united to Divine truth, "wind" Divine truth, and "the waters flow," the reception of truth; and this being the signification of these words it is added, "He declareth His word unto Jacob, His statutes and judgments unto Israel;" "Jacob" and "Israel" signifying the church, "Jacob" the church that is in good, and "Israel" the church that is in truths; "statutes and judgments" mean external and internal truths which are from good.
[15] In the same:
Praise Jehovah, fire and hail, snow and vapor; stormy wind doing His word (Psalms 148:7, 8).
"Fire and hail, snow and vapor, and wind," evidently signify something different from these, for why should it be said of such things in the Divine Word that "they praised Jehovah?" But "fire and hail, and snow and vapors" signify the delights of the loves of the natural man, and its knowledges and cognitions; for these are "fire and hail, and snow and vapor" before man is reformed and made spiritual, the sphere of life of such when it flows out from them, presenting in the spiritual world appearances like these; and the worship of the Lord from these things is signified by their "praising Jehovah," "to praise" meaning to worship; "stormy wind" signifies Divine truth in respect to reception; it is therefore said "stormy wind doing His word;" "doing His word" signifying to receive into life the things of doctrine.
[16] As all things in the Word have also a contrary sense, so has "wind," and in that sense it signifies falsity, as in the following passages. In Isaiah:
Behold they are all iniquity, their works are nothing; their molten images are wind and a void (Isaiah 41:29).
"Wind and a void" mean the falsities of evil and the evils of falsity; "wind" meaning the falsities of evil, and "a void" the evils of falsity; for where there is a void and emptiness, that is, absence of good and truth, there are evil and falsity; "wind" signifies where there are falsities, as is evident from its being said "they are all iniquity, their works are nothing;" also from its being said "their molten images are wind and a void," for "molten images" signify such things as man hatches out of self-intelligence, and these are all falsities and evils. In Jeremiah:
And the prophets shall become wind, and the word is not in them (Jeremiah 5:13).
"Prophets" signify those who teach truths, and in an abstract sense the truths of doctrine, here the falsities of doctrine; falsities are signified by "wind;" therefore it is added, "the word is not in them," "word" signifying Divine truth.
[17] In the same:
I will scatter them as the stubble that passeth away by the wind of the wilderness (Jeremiah 13:24).
"The wind of the wilderness" signifies where there is no truth, and therefore falsity, for "wilderness" in the Word signifies where there is no good because there is no truth. In the same:
The wind shall feed all thy shepherds, and thy lovers shall go into captivity (Jeremiah 22:22).
"Shepherds" in the Word signify those who teach the good of life and lead to it, which is done by means of truths; but here "shepherds" mean those who do not teach the good of life, still less lead to it, because they are in falsities; this is meant by "the wind shall feed all thy shepherds;" "wind" meaning the falsity which they seize upon and love; "the lovers" who shall go into captivity, signify the delights of the loves of self and the world, and thence the delights of the evil; "lovers" meaning such delights, and "captivity" detention in the hells.
[18] In Hosea:
Ephraim feedeth on wind, and pursueth the east wind; every day he multiplieth lying and devastation, and they make a covenant with Assyria, and oil is carried down into Egypt (Hosea 12:1).
"Ephraim" signifies the intellectual of the church; "Assyria" reasoning, and "Egypt" the knowing faculty (scientificum); therefore "Ephraim feedeth on wind, and pursueth the east wind," signifies that the intelligent in the church imbue themselves with falsities which altogether disperse truths; "wind" meaning falsity, and "east wind" falsity drying up and dispersing truths. Because of this signification of "wind" and "east wind" it is added, "every day he multiplieth lying and devastation;" "lying" meaning falsity, and "devastation" the dispersion of truth; "they make a covenant with Assyria, and oil is carried down into Egypt," signifies that by reasonings from knowledges (scientifica) falsely applied they pervert the truths and goods of the church; "to make a covenant with Assyria" signifying to reason from falsities and to destroy truths, and "to carry down oil into Egypt" signifying to destroy the good of the church by knowledges [scientifica]; for he who is in principles of falsity applies to them the knowledges [scientifica] he has imbibed from childhood, since his understanding sees nothing else. For the understanding is formed either of truths or of falsities; if of truths, man sees truths, if of falsities he sees falsities; he sees them in the natural man, in the memory of which knowledges [scientifica] have their seat; and from these he selects such as favor his principles, and those that do not favor them he either perverts or rejects.
[19] In the same:
Ephraim is joined to idols. Their wine is gone; in whoring they have committed whoredom; they are given up to love; her shields give disgrace. The wind hath bound her up in its wings, and they shall be ashamed because of their sacrifices (417)
[20] In Ezekiel:
A third part thou shalt disperse to the wind, and I will draw out a sword after them (Heaven and Hell 87-102); therefore the hairs of the head and of the beard, as they are the ultimate things of man, correspond to the ultimates of truth and good. The ultimates of truth and good are such as are the ultimate truths of the sense of the letter of the Word. That these ultimates were perverted, falsified, and adulterated by the Jews is signified by what is here said of the hairs of the prophet's head and beard. "A third part thereof he should disperse unto every wind" signifies the destruction of all truth; and because when truth is destroyed mere falsities are seized on, it is added, "I will draw out a sword after them;" "sword" signifying the destruction of truth by falsity (See above, n. 131). Unless this signification of "hairs" is known, who could understand what is involved in the command to the prophet that "he should shave off the hairs of his head and of his beard, and a third part he should burn in the midst of the city, a third part he should smite with a sword round about it, and a third part he should disperse unto every wind, and that a sword should be drawn out after them"?
[21] That this signifies the falsification of truth by the Jews is clearly evident from what follows in the same chapter, where among other things it is said:
This is Jerusalem; she hath altered My judgments into wickedness more than the nations, and My statutes more than the lands that are round about her (411)
[22] It has been said above, that in the spiritual world, as in the natural world, strong winds and tempests spring up; but the tempests in the spiritual world spring from the influx of the Divine into the parts below, where those are who are in evils and falsities; as that influx descends from the heavens towards the lands that lie below, it becomes more dense and appears like clouds, and with the evil, dense and dark according to the quantity and quality of the evil. These clouds are appearances of falsity from evil, arising from the spheres of their life; for round about every spirit and angel there is a sphere of life. When from the Lord as a sun the Divine is sent forth powerfully and flows into these dense and dark clouds, a tempest arises which is perceived by spirits there in like manner as tempests on the earth are perceived by men. It has at different times been granted me to perceive these tempests and also the east wind by which the evil were dispersed and cast into the hells, when the Last Judgment was in progress. From this it can be seen what "tempests," "storms," and "violent winds" signify in the following passages. In Isaiah:
Thou shalt disperse them, that the wind may carry them away and the tempest scatter them (Isaiah 41:16).
In Jeremiah:
Behold, 2the tempest of Jehovah has gone forth in wrath, a whirling tempest; it shall hurl itself upon the head of the wicked (Jeremiah 23:19; 30:23).
In David:
I will speed my escape from the rushing wind, from the tempest (Psalms 55:8).
In the same:
O my God, pursue them with Thy tempest, and affright them with Thy storm (Psalms 83:13, 15).
In Ezekiel:
I will make a wind of tempests to break through in My wrath, and in Mine anger there shall be an overflowing rain, for a consummation (Ezekiel 13:13).
In Jeremiah:
Evil shall go forth from nation to nation, and a great tempest shall be stirred up from the sides of the earth (Jeremiah 25:32).
In Isaiah:
Thou shalt be visited of Jehovah of Hosts with tempest, storm and with the flame of a devouring fire (Isaiah 29:6).
In Amos:
I will kindle a fire in the wall of Rabbah, and it shall devour the palaces thereof, with a tempest in the day of storm (Amos 1:14).
In Nahum:
Jehovah hath His way in the storm and in the tempest (Nahum 1:3).
In Zechariah:
The Lord Jehovih shall blow with the trumpet, and shall go with tempests of the south (Zechariah 9:14).
In David:
Upon the wicked a wind of storm, the portion of the cup of the wicked (Psalms 11:6).
In the same:
Our God shall come, and shall not be silent; about Him the tempest shall blow violently (Psalms 50:3).
In Hosea:
They sow the wind, therefore they shall reap the whirlwind (Hosea 8:7).
In these passages "tempest" and "storm" signify the dispersion of falsities and evils, because those who are in the falsities of evil are cast down into hell by a tempestuous wind.
[23] In David:
They that go down to the sea in ships, that do work in many waters. And He spake, and maketh the wind of the tempest to stand, and He raised up its waves on high. He made the tempest to stand still, that their waves might be hushed (Psalms 107:23, 25, 29).
This treats of temptations and of the deliverance from them. "The wind of the tempest," and thus "the waves of the sea lifted up," signify temptations; and as spiritual temptations come through falsities breaking into the thoughts, which is the source of remorse of conscience and grief of mind and spirit, these are signified by "the wind of the tempest stood, and He raised up its waves on high;" deliverance from them is signified by "He made the tempest to stand still, that the waves might be hushed."
[24] The same is signified by these words in Mark:
There arose a great storm of wind, and the waves beat into the boat, so that it was now filling. But Jesus was in the stern, slumbering on a pillow; and they awake Him, and say unto Him, Carest Thou not that we perish? And He awoke, and rebuked the wind, and said unto the sea, Be still, be dumb. And the wind ceased, and there was a great calm (Mark 4:37-39).
And in Luke:
As they sailed Jesus fell asleep; and there came down a storm of wind on the lake, and they were filling 3[with water], and were in danger; and coming to Him they awoke Him, saying, Master, Master, we perish. And having awakened, He rebuked the wind and the raging of the sea; and they ceased, and there was a calm (Luke 8:23, 24).
This miracle of the Lord, like all the rest, involves arcana of heaven and interior things of the church. The difference between Divine miracles and those not Divine is that Divine miracles also signify Divine things, because the Divine is in them, while miracles not Divine signify nothing, because there is nothing of the Divine within them; and moreover, in the description of the Divine miracles in the Word, and in every particular thereof, there is a spiritual sense. This miracle involves spiritual temptations; "a great storm of wind, so that the waves beat into the boat, and it was filling," signifies such temptations; and that when they were in extreme fear, "Jesus awoke, and rebuked the wind, and said to the sea, Be still, be dumb; and the wind ceased, and there was a great calm," signifies deliverance from temptations. Moreover, every single word here contains a spiritual sense; but this is not the place to unfold it particularly, but only to note that the "storm" and "tempest of wind" signify temptations, for these are irruptions of falsities, or inundations of the mind by falsities. This, too, is plain from the rebuke of the wind and the waves, and from the words of the Lord to the sea, "Be still, be dumb," as if He were speaking to those things or those persons that induce temptations.
[25] Furthermore, the winds that spring up in the spiritual world appear to arise there from different quarters, some from the south, some from the north, and some from the east; those from the south disperse truths with such as are in falsities, and those from the east disperse goods with such as are in evils. The winds disperse these because the winds spring from a powerful and strong influx of the Divine through the heavens into the parts below, and where the influx enters it fills truths and goods, that is, it fills the minds and spirits of those who are in truths and goods with the Divine; therefore those, the interiors of whose mind and spirit consist merely of falsities and evils, while exteriorly truths are mixed with falsities and goods are mixed with evils, cannot endure such influx from the Divine, consequently they withdraw into their falsities and evils which they love, and reject the truths and goods, which they do not love except for the sake of self and appearance.
[26] This makes clear what effect is there produced by the wind coming from the east, which is called "the east wind," namely, that with the evil it disperses all the goods and truths which they presented in external form before the world, and all the truths which they talked about for the sake of appearances. This is why withering and drying up are ascribed to that wind, "withered" signifying where there is no good, and "dried up" where there is no truth, as can be seen from passages in the Word where that wind is mentioned. As in Ezekiel:
Behold the vine planted, when the east wind shall touch it, in drying up shall it not dry up? (Ezekiel 17:10).
In the same:
The vine was plucked up in Mine anger, she was cast down to the earth, and the east wind withered her fruit; and the rods of her strength were broken and withered (Ezekiel 19:12).
In Hosea:
Ephraim, fierce among his brethren; an east wind shall come, the wind of Jehovah coming up from the wilderness, and his spring shall become dry, and his fountain shall be dried up; he shall plunder the treasure of every vessel of desire (Hosea 13:15).
In Jonah:
And it came to pass when the sun arose that God prepared a scorching east wind (Jonah 4:8).
[27] Moreover, the east wind also destroys all things where the evil are, their lands, their habitations, and their treasures (as may be seen in the little work on Exodus 14:21);
And that brought on the locusts (Exodus 10:13);
It is called a hard wind (Isaiah 27:8);
A wind that broke the ships of Tarshish (Psalms 48:7);
A wind that broke Tyre in the heart of the seas (Ezekiel 27:26);
And that scattered enemies (Jeremiah 18:17).
Footnotes:
1. The photolithograph has "soul," for "nostrils." Elsewhere Swedenborg has "nostrils," as in AC 94, 3623, 8286, etc.
2. The photolithograph has "out of," Hebrew "behold."
3. The photolithograph has "it was filling."
419. "Ut non flaret ventus." - Quod significet ne laederentur boni, et (ne) mali ante diem rejicerentur, constat ex significatione "venti", quod sit Divinum procedens, quod est Divinum Bonum unitum Divino Vero; quare quod "non ventus flaret" significat quod remisse et leniter influeret: quod "ne flaret ventus super terram", significet ne laederentur boni, ac ne mali ante diem rejicerentur, est quia separationes bonorum a malis et rejectiones malorum in spirituali mundo fiunt per varios gradus remissionis et intensionis Divini procedentis a Domino ut Sole: quando hoc remisse influit, tunc separantur boni a malis; et cum intense, tunc rejiciuntur mali: causae sunt, cum Divinum a Domino remisse influit, tunc est tranquillum et serenum ubivis, in quo apparent omnes quales sunt quoad statum sui boni; tunc enim in luce sistuntur omnes; quare tunc qui in bono sunt ex origine spirituali separantur ab illis qui in bono sunt solum ex origine naturali, inspicit enim Dominus illos qui in spirituali bono sunt, et eos adducit, et sic separat. Qui in bono sunt ex origine spirituali, sunt illi de quibus in sequentibus dicitur quod "signati super frontibus", sunt enim spirituales et angeli caeli; at qui solum in bono sunt ex origine naturali, illi non boni sunt, quia non spirituales; bonum enim apparens apud illos est malum, quia spectat se et mundum pro fine; nam bonum in externa forma agunt propter sui gloriam, honorem et lucrum, et non propter bonum proximi; proinde bonum faciunt modo ut spectentur ab hominibus: hi qui mere naturales, sunt qui "non signati", et qui postea rejiciuntur. Cum autem Divinum a Domino intense influit, tunc bona quae apud malos dissipantur, quoniam in se non bona sunt sed mala, et mala non sustinent influxum Divini: inde fit quod externa apud illos claudantur; quibus clausis interiora aperiuntur, in quibus non nisi quam mala et inde falsa sunt; unde illis dolores, angores et cruciatus, propter quos se dejiciunt in inferna, ubi similia mala et falsa sunt.
[2] Quando influxus Divini intenditur, quod fit cum rejiciendi sunt mali, tunc inferius in mundo spirituali existit ventus fortiter flans, sicut tempestas et procella; hic ventus est qui in Verbo vocatur "ventus orientalis", de quo etiam in sequentibus: inde quoque dejectio malorum in Verbo describitur per ventos vehementes et impetuosos, per tempestates et procellas. Per "ventum Jehovae" significatur simile quod per "spiritum Jehovae", nam intelligitur ventus respirationis, qui etiam vocatur spiritus. Inde est quod in lingua Hebraea et in multis aliis linguis "spiritus" denominatur ex eadem voce ex qua "ventus": ex hac causa est, quod maxima pars hominum de spiritu et de spiritibus non aliam ideam ceperint quam sicut de vento, qualis est ventus respirationis; inde opiniones in orbe etiam erudito, quod spiritus et angeli sint sicut venti, in quibus solum est vitale cogitationis; haec etiam causa est quod pauci ex illis se persuaderi patiantur quod Spiritus et angeli sint homines, corpore, faciebus et sensoriis praediti sicut homines in tellure. Quod per "ventum" et "Spiritum", ubi de homine dicuntur, significetur vita veri, seu vita secundum vera aut praecepta Domini, est quia respiratio, quae est pulmonum, correspondet illi vitae, ac cor et ejus motus correspondet vitae boni. Sunt enim binae vitae, quae unum facient apud hominem, vita veri et vita boni; vita veri est vita intellectus hominis; vita autem boni est vita voluntatis ejus: in intellectu enim resident vera, quia haec faciunt intellectum; in voluntate autem resident bona, quia haec faciunt voluntatem. Simile significatur in Verbo per "animam et cor", quando utrumque nominatur.
[3] Ex his constare potest quid intelligitur per "ventum" et per "spiritum Jehovae", nempe Divinum Verum; ac per "quatuor ventos" Divinum Verum unitum Divino Bono. Quoniam per "ventum" intelligitur ventus seu spiritus respirationis, et per illum significatur Divinum Verum, ac vita spiritualis illis qui recipiunt id, ideo ille ventus etiam vocatur "halitus narium Jehovae", et quoque: "halitus oris", ac "respiratio"; ut constare potest a sequentibus his locis:
Apud Ezechielem,
"Vidi et super" ossibus aridis "nervi, et caro ascendit, et obducta est super illa cutis superius; spiritus tamen non in illis: tunc dixit ad me, Propheta super spiritu, propheta, fili hominis, et dic ad spiritum, Sic dixit Dominus Jehovih, A quatuor ventis veni, spiritus, et inspira in occisos hos ut vivant" (37:8, 9):
quid per "ossa arida" ibi significatur, in mox praecedente articulo dictum est, nempe illi quibus non aliquid vitae spiritualis est, seu quibus non aliqua vita per Divinum Verum; ejus inspiratio a Domino significatur per "Propheta super spiritu, et dic ad Spiritum, A quatuor ventis veni, spiritus, et inspira in occisos hos ut vivant": quod hic per "spiritum" intelligatur spiritus respirationis, patet nervi enim, caro et cutis erant, sed adhuc non respiratio; quare dicitur, "Dic ad spiritum ut inspiret in illos": inde constare potest quod "spiritus" seu "ventus" ille significet vitam spiritualem. Quod non communis respiratio intellecta sit, constat ex eo, quod dicatur quod "domus Israelis esset illa ossa arida", hoc est, quod essent absque vita spirituali; et quod postea dicatur de illis, "Dabo spiritum meum in vobis, ut vivatis, et collocabo vos super terra vestra ut vivatis" (vers. 14); per quae significatur quod regenerandi sint, ut ex illis fiat ecclesia; regeneratio fit per vitam secundum Divinum Verum, ex quo vita spiritualis; et per "reducere super terram" significatur ut fiant ecclesia; "terra Canaan" significat ecclesiam.
[4] Apud Mosen,
"Inspiravit" Jehovah (Deus) "in 1
nares ejus animam vitarum, et factus est homo in animam viventem" (Genesis 2:7):
hic quoque in sensu litterae intelligitur ventus respirationis, quoniam dicitur, "Inspiravit in nares ejus"; sed quod intelligatur vita spiritualis, quae est vita intelligentiae et sapientiae per Divinum Verum, patet ex eo quod dicatur quod "inspiraverit animam vitarum", et quod homo inde "factus sit in animam viventem"; "anima vitarum" et "anima vivens" est vita spiritualis, nam homo absque illa anima vocatur homo mortuus, tametsi corpore et sensibus vivit: inde quoque constare potest quod per "animam", "spiritum" et "ventum" in Verbo intelligatur vita spiritualis.
[5] Apud Johannem,
Jesus dixit discipulis, "Pax vobis; sicut misit Me Pater, ita Ego mitto vos: atque hoc dicens inspiravit et dixit illis, Accipite spiritum sanctum" (20:21, 22):
quod Dominus "inspiraverit et dixerit illis, Accipite spiritum sanctum", significat simile quod Jehovah "inspiraverit in nares Adami animam vitarum", quod nempe vitam Spiritualem, "spiritus sanctus" enim significat Divinum Verum procedens a Domino, ex quo vita spiritualis: quod docerent illud ex Domino, significatur per "Sicut misit Me Pater ita Ego mitto vos"; Dominus enim fuit Ipsum Divinum Verum cum in mundo, quod docuit ex Divino suo Bono quod in Ipso ex conceptione; hoc Divinum est quod Dominus hic et alibi vocat "Patrem"; et quia cum abivit e mundo univit Divinum Verum Divino Bono, ut in Ipso unum essent, et quia tunc Divinum Verum procedit ab Ipso, ideo dixit, "Sicut misit Me Pater ita Ego mitto vos.
Quod ventus respirationis significet vitam spiritualem fit ex correspondentia (videatur in Arcanis Caelestibus, 3883-3896): cognoscuntur etiam omnes in mundo spirituali ex sola respiratione, quales sunt; qui in vita respirationis caeli sunt, illi inter angelos sunt; qui autem in illa respiratione non sunt, illi dum in caelum veniunt, non possunt respirare ibi; inde illis angor quasi ex suffocatione (de qua re etiam videatur in Arcanis Caelestibus, n. 1119, 3887, 3889, 3892, 3893). Ex ea correspondentia est quod dicatur "inspiratio", quod prophetae dicantur "inspirati", et quod Verbum dicatur "Divinitus inspiratum."
[6] Ex his constare potest quid significatur per Domini verba apud Johannem,
"Nisi quis generatus fuerit ex aqua et spiritu, non potest ingredi in regnum De:... oportet vos generari denuo; ventus ubi vult spirat, et vocem ejus audis, 2
atqui non scis unde venit et quo abit; sic est omnis qui generatus est a spiritu" (3:5, 7, 8):
per "generari denuo" intelligitur regenerari; et quia homo regeneratur per vitam secundum Divinum Verum, et omne Divinum Verum, per quod homo regeneratur, procedit ex Domino ac influit apud illum quando nescit, inde dicitur, "Ventus quo vult spirat, et vocem ejus audis, atqui non scis unde venit et quo abit": ita describitur vita spiritus hominis quae ei per regenerationem "ventus" est Divinum Verum per quod illa vita; quomodo id influit a Domino, homo prorsus nescit quamdiu est in mundo, quoniam tunc ex naturali homine cogitat; modo aliquid percipit quod ex spirituali homine in naturalem influit; hoc itaque est quod intelligitur per "Vocem ejus audis, et non scis unde venit et quo abit": "aqua" ex qua generatur significat verum ex Verbo, et "spiritus" significat vitam secundum illud.
(Quod "aqua" significet verum, videatur supra, n. 71.)
[7] In Threnis,
"Spiritus narium nostrarum, Unctus Jehovae, captus est in foveis eorum, de quo dixeramus, In umbra illius vivemus inter gentes" (4:20):
per "Unctum Jehovae" hic intelligitur Dominus quoad Divinum Verum, simile enim per "Unctum Jehovae" quod per "Regem" significatur; (quod "Rex" in supremo sensu significet Dominum quoad Divinum Verum, videatur supra, n. 31; et quod etiam "Unctus Jehovae", supra, n. 375); inde est quod dicatur "Spiritus narium nostrarum, de quo dixeramus, In umbra illius 3
vivemus", "spiritus" enim ac "ventus narium" in supremo sensu significat Divinum Verum, ut supra dictum est; quod Divinum Verum perierit per falsa mali, significatur per quod "captus in foveis eorum" ("foveae" sunt falsa mali).
[8] Alibi in Threnis,
"Vocem meam audivisti", Jehovah; "ne abscondas aurem tuam ad respirationem meam, ad clamorem meum" (3:56):
"abscondere aurem ad respirationem et ad clamorem" significat ad cultum, confessionem et preces quae ex veris et ex bonis: omnis enim cultus, confessio et precatio erit ex veris et ex bonis; ex utrisque erunt ut audiantur; si ex solis veris sunt non audiuntur quia non vita est in illis; vita veri est ex bono: "respiratio" dicitur ibi de veris, et "clamor" de bonis (quod "clamor" dicatur de bonis, videbitur alibi).
[9] Apud Mosen,
"Omne cui flatus spiritus vitarum in naribus ejus, ab omni quod in arida, mortua sunt" (Genesis 7:22):
quid haec in sensu litterae significant, quisque videt; quod nempe per diluvium exstincta fuerint omnia quae super terra, ita omnes homines qui vixerunt praeter Noachum et ejus filios: sed quid in sensu spirituali per illa verba significatur, videatur in Arcanis Caelestibus (n. 805, 806, ubi explicata sunt); quod nempe per "flatum spiritus vitarum in naribus" intelligatur vita spiritualis, quae fuit illis qui ab Antiquissima Ecclesia; "diluvium" enim significat finem illius ecclesiae, ac ultimum judicium quod factum quando omne ecclesiae exstinctum fuit.
Apud Davidem,
"Aures illis, non audiunt, etiam non est ventus in ore illorum" (Ps 135:17):
"non ventus in ore illorum" significat quod non verum in cogitatione, "os" enim significat cogitationem.
[10] Apud Jeremiam,
"Onagri... anhelarunt ventum sicut ceti, consumpti sunt oculi eorum eo quod non herba" (14:5, 6):
"anhelare ventum sicut ceti significat non dari verum quod hauriant; "eo quod non herba" significat quia non verum in ecclesia. Quoniam dejiciuntur mali per vehementiorem influxum Divini Veri et Boni procedentis a Domino ut Sole, ut supra dictum est, ideo quoque dejectio illorum qui in falsis mali sunt per "flatum narium Jehovae" describitur:
Ut apud Esaiam,
"Paratum ab heri Thopheth rogus ejus, ignis et ligna multa" praeparata, "flatus Jehovae sicut fluvius sulphuris accendit eos" (30:33):
apud Davidem,
"Apparuerunt alvei aquarum, et revelata sunt fundamenta orbis ab increpatione Jehovae, a flatu spiritus nasi tui" (Psalms 18:16 [B.A. 15]):
apud Mosen,
"A flatu narium tuarum coacervatae sunt aquae spirasti vento tuo, contexit eos mare" (Exod 15:8, 10):
et apud Hiobum,
"Machinatores iniquitatis... ab halitu Dei pereunt, a spiritu nasi Ejus consumuntur" (4:8, 10)
per "flatum", "spiritum" et "halitum narium Jehovae", etiam hic intelligitur Divinum procedens, per quod disperguntur et dejiciuntur mali, dum intense et fortiter influit; sed de hoc influxu dicetur in sequentibus, ubi de "procellis", "tempestatibus" et de "vento orientali."
[11] Quod "ventus terrae" etiam significet Divinum procedens, est quoque ex correspondentia cum ventis in mundo spirituali; existunt enim in mundo spirituali etiam venti, qui oriuntur ex determinatione influxus Divini et existunt ad inferiora terrae ibi: in caelis raro aliqui venti nisi lenes appercipiuntur, sed apud illos qui inferius super terris habitant frequenter, increscunt enim illi secundum descensum; determinationes illorum sunt a plagis in quas influit Divinum, imprimis a septentrione: et quia venti ibi sunt ex spirituali origine, inde quoque spiritualia significant, in genere Divinum Verum ex quo:
Ut apud Davidem,
Jehovah "contignans aquis triclinia sua, ponit nubes currum suum, ambulat super alis venti, facit angelos suos ventos, ministros suos ignem flammantem" (Psalms 104:3, 4):
per "aquas", "nubes" et "alas venti" significatur Divinum Verum in ultimis, quod est sicut verum sensus litterae Verbi: quia hoc in ultimis est, dicitur quod "contignet aquis triclinia sua, ponat nubes currum suum, ambulet super alis venti"; "aquae" sunt vera in ultimis, "nubes" et "alae venti" similiter, "currus" est verum doctrinae: quod "faciat angelos suos ventos, et ministros suos ignem flammantem", significat quod faciat illos ut sint receptiones Divini Veri ac Divini Boni; per "angelos" intelliguntur qui in regno spirituali Domini sunt, qui quia recipientes Divini Veri sunt, dicitur quod "faciat eos ventos"; et per "ministros" intelliguntur qui in regno caelesti Domini sunt, qui quia recipientes Divini Boni sunt, dicitur quod "faciat illos ignem flammantem"; "ignis flammans" significat bonum amoris et inde verum. (Quod in qui in regno spirituali Domini sunt, sint recipientes Divini Veri, et qui in regno caelesti recipientes Divini Boni, videatur in opere De Caelo et Inferno 20-28:
quod angeli dicantur "angeli" ex receptione Divini Veri, videatur supra, n. 130, 4
412(b): et quod ministri dicantur "ministri" ex receptione Divini Boni, videatur etiam supra, n. 155: et quod "ignis" significet bonum amoris, n. 68.)
[12] Apud eundem,
Jehovah "inclinavit caelos, descendit, et caligo sub pedibus Ipsius, et equitavit super cherubo, volavit, et vectus super alis venti" (Psalms 18:10, 11 [B.A. 9, 10]).
per quod "Jehovah inclinavit caelos, descendit", significatur visitatio quae praecedit ultimum judicium; per "caliginem sub pedibus Ipsius" significatur in inferioribus falsa mali; per "equitavit super cherubo, volavit et vectus super alis venti" significatur omnipresentia cum Divino; "alae venti" sunt Divinum Verum in ultimis (ut supra).
[13] Apud Jeremiam,
"Factor terrae per virtutem suam, praeparans orbem per sapientiam suam, per intelligentiam suam extendit caelos; ad vocem quam dat Ille, multitudo aquarum in caelis; et ascendere facit vapores a fine terrae, fulgura imbri facit, et educit ventum e thesauris suis" (10:12, 13; 51:15, 16):
et apud Davidem,
"Qui ascendere facit Vapores ab extremitate terrae, fulgura pluviae Facit, qui educit ventum e thesauris suis" (Psalms 135:7):
per haec in sensu spirituali describitur reformatio hominis, ac instauratio ecclesiae: ex reformatione et instauratione illa vocatur Dominus "Factor terrae", et alibi "Formator" et "Creator"; "terra" est ecclesia: Divinum Bonum per quod reformatio, significatur per quod "praeparet orbem per sapientiam suam"; "orbis" est ecclesia, ac dicitur de bono: Divinum Verum, per quod etiam, significatur per "vocem quam dat, multitudo aquarum in caelis"; "vox quam dat" significat influxum Divini Veri, "multitudo aquarum in caelis" significat receptionem; "aquae" sunt vera: ultima vera, quae sunt cognitiones ex sensu litterae Verbi, significantur per "vapores ex fine terrae"; spiritualia inde, significantur per "fulgura pluviae" ("fulgura" dicuntur ex luce caeli, et "pluvia" ex influxu) reformatio inde per Divinum Verum ab Ipso, significatur per "Educit ventum e thesauris suis." Ita intelliguntur omnia haec in caelis.
[14] Apud Davidem,
"Qui projicit grandinem suam sicut bolos, coram frigore Ejus quis consistet? Mittit verbum suum, liquefacit ea, spirare facit ventum suum, fluunt aquae: annuntiat verbum suum Jacobo, statuta sua et judicia sua Israeli" (Psalms 147:17-19):
per haec quoque describitur reformatio, sed quoad naturalem hominem: scientifica ibi et cognitiones quae apud hominem ante reformationem, significantur per "grandinem quae sicut boli, quis coram frigore ejus consistet?" nam homo ante reformationem est prorsus frigidus; frigus quoque illud manifeste sentitur cum Divinum e caelo influit; et quia dissipantur illa frigora per receptionem Divini Boni ac Divini Veri, ita per reformationem, ideo dicitur, "Mittit verbum suum, liquefacit ea; spirare facit ventum suum, fluunt aquae"; per "verbum" significatur Divinum Bonum unitum Divino Vero, per "ventum" significatur Divinum Verum, et per "fluunt aquae" significatur receptio veri; et quia haec significantur per illa verba, ideo adjicitur, "Annuntiat verbum suum Jacobo, statuta sua et judicia Israeli"; per "Jacobum" et "Israelem" significatur ecclesia, per "Jacobum" ecclesia quae in bono, et per "Israelem" ecclesia quae in veris; "statuta et judicia" sunt vera externa et interna quae ex bono.
[15] Apud eundem,
"Laudate Jehovam... ignis et grando, nix et vapor, ventus procellae faciens verbum Ipsius" (Ps. 148:7, 8):
quod per "ignem et grandinem", per "nivem et vaporem", ac per "ventum", alia significentur quam illa, patet; quid enim foret in Verbo Divino de illis dicere quod "laudarent Jehovam"? Per "ignem" vero et "grandinem", ac per "nivem et vapores", significantur jucunda amorum naturalis hominis, et ejus scientifica et cognitiones; sunt enim illa "ignis et grando, ac nix et vapor", antequam reformatus est homo et factus spiritualis; sphaera vitae eorum, dum effluit ab illis, in mundo spirituali similia sistit; ex illis colere Dominum, significatur per quod "illa laudabunt Jehovam"; "laudare" est colere: per "ventum procellae" autem significatur Divinum Verum quoad receptionem; quare etiam dicitur "ventus procellae faciens verbum Ipsius"; "facere verbum" est recipere vita quae doctrinae sunt.
[16] Sicut omnia in Verbo etiam sensum oppositum habent, ita etiam "ventus", et in eo sensu significat falsum, ut in sequentibus:
Apud Esaiam,
"Ecce omnes iniquitas, nihil opera eorum, ventus et inanitas fusilia eorum" (41:29):
"ventus et inanitas" sunt falsa mali et mala falsi, "ventus" falsa mali, et "inanitas" mala falsi; nam ubi est inane et vacuum, hoc est, absque bono et vero, ibi est malum et falsum: quod per "ventum" ibi falsa significentur, patet ex eo, quod dicatur "Omnes sunt iniquitas, nihil opera eorum"; tum quod dicatur quod "fusilia sint ventus et inanitas"; per "fusilia" enim significantur quae homo ex propria intelligentia excludit, quae omnia sunt falsa et mala.
Apud Jeremiam,
Prophetae erunt in Ventum, nec Verbum in iis" (5:13):
per "prophetas" significantur illi qui docent vera, et abstracte vera doctrinae, hic falsa doctrinae: falsa significantur per "ventum"; quare etiam dicitur "Non verbum in iis"; verbum significat Divinum Verum.
[17] Apud eundem,
"Dispergam eos sicut paleam advolantem ad ventum deserti" (13:24);
"ventus deserti" significat ubi non verum, proinde falsum; "desertum" enim in Verbo significat ubi non bonum quia non verum.
Apud eundem,
"Omnes pastores tuos pascet Ventus, et amasii tui in captivitatem abibunt" ( 5
22:22):
per "pastores" in Verbo significantur qui docent bonum vitae et ducunt ad illud, quod fit per vera; hic autem per "pastores "intelliguntur qui non docent bonum vitae, minus ducunt ad illud, quia in falsis sunt; hoc intelligitur per quod "omnes pastores tuos pascet ventus"; "ventus" est falsum quod captant et amant: per "amasios qui in captivitatem abibunt" significantur jucunda amorum sui et mundi, et inde jucunda malorum; "amasii" sunt illa jucunda, et "captivitas" est detentio in infernis.
[18] Apud Hoscheam,
"Ephraim pascit ventum, et persequitur eurum: omni die mendacium et vastationem multiplicat, et foedus cum Assyrio pangunt, et oleum in Aegyptum defertur" (12:2 [B.A. 1]):
per "Ephraim" significatur intellectuale ecclesiae, per "Assyrium" ratiocinatio, et per "Aegyptum" scientificum; quare per "Ephraim pascit ventum et persequitur eurum significatur quod intelligentes in ecclesia imbuant falsa quae prorsus dissipant vera; "ventus" est falsum, ac "eurus" est falsum exsiccans et dissipans vera; quia per "ventum" et "eurum" illa significantur, ideo quoque dicitur "Omni die mendacium et vastationem multiplicat"; "mendacium" etiam significat falsum, ac "vastatio" dissipationem veri: "foedus cum Assyrio pangunt, et oleum in Aegyptum defertur", significat quod per ratiocinia ex scientificis false applicatis pervertant vera et bona ecclesiae; "pangere foedus cum Assyrio" significat ex falsis ratiocinari et perdere vera; "oleum in Aegyptum deferri" significat bonum ecclesiae per scientifica destruere qui enim in principiis falsi est, is applicat illis scientifica quae hausit ex pueritia, quoniam non aliud videt intellectus ejus: intellectus enim formatur vel ex veris vel ex falsis; si ex veris videt vera, si ex falsis videt falsa; haec videt in naturali homine, in cujus memoria resident scientifica, ex quibus eligit quae favent, et illa quae non favent vel pervertit vel rejicit.
[19] Apud eundem,
"Sociatus idolis Ephraim, ... recessit vinum eorum, scortando scortari fecerunt, dilexerunt, addiderunt ignominiam clipei ejus, ligavit ventus eam in alis ejus, et pudefient a sacrificiis suis" (4:17-19):
per "Ephraim" significatur ecclesia quoad intellectum veri, hic quod non verum intelligat sed falsum; falsa ecclesiae significantur per "idola"; inde patet quid significatur per "Sociatus Ephraim idolis": per "ventum in alis" significatur ratiocinatio ex fallaciis unde falsa. (Quid reliqua significant, videatur supra, n. 283(e) et 376(g), ubi explicata sunt, )
Simile etiam per "ventum in alis" significatur apud Sachariam (cap. 5:9).
Apud Jeremiam,
"Erunt cameli eorum in praedam, et multitudo pecorum eorum in spolium, et dispergam eos in omnem ventum, abscissos anguli" (49:32):
per "dispergere eos in omnem ventum" significatur in omne falsum et malum, dissipatis veris et bonis. (Reliqua videantur explicata supra, n. 417(b).)
[20] Apud Ezechielem,
"Tertiam partem disperges in ventum, et gladium evaginabo post illos" (5:2, 12):
haec dicta sunt de capillis capitis et barbae, quos novacula ex mandato abrasit; et per "capillis" illos significatur ultimum veri in ecclesia; nam universum caelum et universa ecclesia sunt coram Domino sicut unus homo; unde omnia caeli et ecclesiae correspondent omnibus hominis, tam illis quae extra illum sunt quam quae intra illum; (de qua correspondentia videatur in opere De Caelo et Inferno 87-102); quare "capilli capitis" et "barbae", quia ultima hominis sunt, correspondent ultimis veri et boni: ultima veri et boni sunt qualia sunt vera ultima sensus litterae Verbi; quod haec ultima a Judaeis perversa, falsificata et adulterata fuerint, significatur per illa quae de capillis capitis et barbae Prophetae ibi dicuntur: quod "dispergeret tertiam partem ejus in omnem ventum" significat dissipationem omnis veri; et quia dissipato vero arripiuntur mera falsa, ideo dicitur "Gladium evaginabo post illos"; "gladius" significat destructionem veri per falsum (videatur supra, n. 131(b)). Nisi sciretur quod talia, quae supra dictum sunt, per "capillis" significentur, quis intellecturus esset quid involveret quod mandatum esset Prophetae, quod "abraderet capillis capitis sui et barbae suae, et tertiam partem combureret in medio urbis, tertiam partem percuteret gladio circum eam, et tertiam partem dispergeret in omnem ventum, et quod gladius evaginaretur post illos"?
[21] Quod falsificatio veri a Judaeis per id significetur, patet manifeste a sequentibus in eo capite, ubi inter alia dicitur,
"Hoc Hierosolyma;... mutavit judicia mea in impietatem prae gentibus, et statuta mea prae terris quae circum eam" (vers. 5, 6, ibi).
Apud eundem,
"Omnes turmas ejus dispergam in omnem ventum, et gladium evaginabo post illos" (12:14):
per haec similia significantur.
Apud Matthaeum,
"Descendit imber, ... et flarunt venti, et irruerunt in domum illam; tamen non cecidit, fundata enim erat super petra" (7:24, 25, 27):
per "descendit imber" et "flarunt venti", significantur tentationes, et inde quoque falsa irruentia; nam tentationes spirituales non aliud sunt quam infestationes mentis a falsis et malis: quare per "ventos" etiam hic significantur falsa. (Reliqua videantur explicata supra, n. 411(c).)
[22] 6
Quoniam, ut supra dictum est, in mundo spirituali sicut in mundo naturali existunt venti fortes et procellae; sed procellae in mundo spirituali existunt ex influxu Divini in inferiora ubi sunt qui in malis et falsis; influxus ille sicut descendit e caelis versus terras quae infra sunt, eo fit densior, et apparet sicut nubes, ac apud malos densa et opaca secundum mali quantum et quale: hae nubes sunt apparentiae falsi ex malo, oriundae ex sphaeris vitae eorum, nam circum unumquemvis spiritum et angelum est sphaera vitae. Cum Divinum fortiter emittitur a Domino ut Sole, ac in densas et opacas has nubes influit, oritur procella, quam spiritus ibi percipiunt similiter ac homines procellas in tellure; procellas aliquoties illas etiam mihi percipere datum est, et quoque ventum orientalem, per quem dissipati sunt mali, et conjecti in inferna, quando ultimum judicium peragebatur: ex his constare potest quid "procellae", "tempestates", ac "venti impetuosi" significant in sequentibus locis:
Apud Esaiam,
"Disperges eos, ut ventus auferat eos, et procella dissipet eos" (41:16);
apud Jeremiam,
" 7
En procella Jehovae ira exivit, et turbo minans irruere, super caput impiorum irruet" (23:19; 30:23);
apud Davidem,
"Festinabo ereptionem meam a vento impetuoso, a procella" (Psalms 55:9 [B.A. 8]);
apud eundem,
"Deus mi persequere eos per procellam tuam, et per tempestatem tuam, terre illos" (Ps. 83:14, 16 [B.A. 13, 15]);
apud Ezechielem,
"Faciam perrumpere ventum procellarum in excandescentia mea, et pluvia inundans in ira mea fiet... in consummationem" (13:13);
apud Jeremiam,
"Malum exibit a gente ad gentem, et procella magna excitabitur a lateribus terrae" (25:32);
apud Esaiam,
"A cum Jehovah Zebaoth visitaberis cum... procella et tempestate, et flamma ignis comedentis" (29:6);
apud Amos,
"Succendam ignem in muro Rabbae, qui comedet palatia ejus, ... cum procella in die tempestatis" (1:14);
apud Nahum,
"Jehovae in procella et tempestate via" (1:3 8
);
apud Sachariam,
"Dominus Jehovih buccina clanget, et incedet in procellis meridiei" (9:14);
apud Davidem,
"Super impios... ventus procellarum, portio calicis" impiorum (Psalms 11:6);
apud eundem,
"Veniet Deus noster, et non tacebit, ... circum illum procella flabit vehementer" (Psalms 50:3);
apud Hoscheam,
"Ventum serunt, ideo procellam metent" (8:7):
per "procellam" et "tempestatem" in his locis significatur dispersio falsorum et malorum, ex causa quia illi qui in falsis mali sunt, dejiciuntur in infernum per ventum procellosum.
[23] Apud Davidem,
"Qui 9
descendunt mare navibus, facientes opus in aquis multis;... et dixit et constitit ventus procellae, et in altum sustulit fluctus ejus; ...subsistere fecit procellam, ut silerent fluctus ejus" (Ps. 107:23, 25, 29):
haec de tentationibus et de liberatione ab illis; per "ventum procellae" et inde "fluctus elevatos maris significantur tentationes; quoniam tentationes spirituales fiunt per irruptionem falsorum in cogitationes, ex quibus conscientiae morsus, ac mentis et animi dolores; illae significantur per "Constitit ventus procellae, et in altum sustulit fluctus ejus"; liberatio ab illis significatur per quod "subsistere fecerit procellam ut silerent fluctus."
[24] Simile significatur per haec apud Marcum,
"Fiebat turbo Venti magnus, et, fluctus irruerunt in navim, ita ut illa jam impleretur: cum vero" Jesus "esset in puppi super cervicali dormiens; et expergefecerunt Ipsum, et dicunt Ipsi, ... Annon curae Tibi est quod pereamus? Et expergefactus increpavit ventum, et dixit mari, Sile, obtumesce; et quievit ventus, et facta est tranquillitas magna" ( 10
et apud Lucam,
"Cum navigarent, obdormivit" Jesus; "cum invasit procella venti lacum, ita ut eo 11
implerentur, et periclitarentur; et accedentes expergefecerunt Ipsum, dicentes, Magister, Magister, perimus: et Ipse expergefactus increpavit ventum et fluctum maris, qui cessarunt, et facta est malacia" (8:23, 24):
hoc miraculum Domini similiter involvit arcana caeli et interiora ecclesiae prout omnia reliqua. Miracula Divina a miraculis non Divinis differunt in eo, quod miracula Divina quoque significent Divina, quia Divinum est in illis; at miracula non Divina nihil significent, quia intus in illis nihil Divini est; ac praeterea in descriptione miraculorum Divinorum in Verbo, et in singulis ejus, est sensus spiritualis. Hoc miraculum involvit tentationes spirituales: "turbo venti magnus, ut fluctus irruerent in navim, ut illa impleretur", significat illas; et quod cum illi in summo timore essent "Jesus expergefactus increpaverit ventum, et dixerit mari, Sile, obmutesce, et quievit ventus et facta est tranquillitas magna", significat liberationem ab illis. Singula etiam verba ibi sensum spiritualem continent, sed illum singillatim evolvere non hujus locis est; modo quod "turbo" et "procella venti" significet tentationes, quia sunt irruptiones falsorum seu inundationes mentis a falsis; quod etiam patet ex increpatione venti et fluctuum et a verbis Domini ad mare, "Sile, obmutesce", sicut dixisset ad illa, seu ad illos qui inducunt tentationes.
[25] Praeterea venti qui in mundo spirituali existunt, ex diversis plagis ibi apparent exsurgere; quidam ex meridie, quidam ex septentrione, et quidam ex oriente; illi qui ex meridie dispergunt vera apud illos qui in falsis sunt, et qui ex oriente dispergunt bona apud illos qui in malis sunt: quod venti dispergant illa, est quia existunt ex potenti et forti influxu Divini per caelos in inferiora, ac ubi influit, implet vera et bona, hoc est, illorum mentes et animos qui in veris et bonis sunt, Divino; quare illi, apud quos interiora quae mentis et animi sunt mere falsa et mala sunt, et exterius vera mixta falsis et bona mixta malis, non sustinent influxum talem a Divino; unde recipiunt se in sua falsa et mala quae amant, et rejiciunt vera et bona, quae non amant nisi propter se et propter apparentiam.
[26] Ex his patet, qualem effectum edit ventus ab oriente veniens, qui ventuS orientalis vocatur, quod nempe apud malos dispergat omnia bona et vera, quae in forma externa stiterunt coram mundo, et quae locuti sunt ut apparerent; inde est quod isti vento adscribatur arefactio et exsiccatio; "arefactum" significat ubi non bonum, et "exsiccatum" ubi non verum, ut constare potest a locis in Verbo ubi ille ventus memoratur:
Ut apud Ezechielem,
Ecce vitis plantata, "nonne cum attigerit eam ventus orientalis, exarescet exarescendo?" (17:10);
apud eundem,
Vitis "evulsa est in ira mea, in terram projecta est, et ventus orientalis arefecit fructum ejus; divulsae sunt, exaruerunt virgae roboris ejus" (19:12);
apud Hoscheam,
Ephraim "inter fratres ferox, veniet eurus, Ventus Jehovae e deserto ascendens, et exarescet scaturigo ejus, et exsiccabitur fons ejus; ille depraedabitur thesaurum omnis vasis desiderii" (13:15);
apud Jonam,
"Factum est cum oriretur sol, praeparavit Deus Ventum orientalem exsiccantem" (4:8).
[27] Quod ventus orientalis etiam destruat omnia ubi mali sunt, terras eorum, habitationes eorum, thesauros eorum, videatur in opusculo De Ultimo Judicio (n. 61): causa quod destruat, est quia terrae, habitationes et thesauri in mundo spirituali correspondentiae sunt; quapropter pereuntibus illis pereunt quoque ea quae correspondent: inde est quod cum destructa ibi est terra, ubi mali habitaverunt, facies novae terrae pro bonis exsurgat. Quia talis vis inest vento orientali in mundo spirituali, ideo propter correspondentiam adductus est ventus orientalis
Quo exsiccaretur Mare Suph (Exodus 14:21);
Et qui produceret locustam (Exodus 10:13);
Et vocatur ventus durus (Esaias 27:8);
Et confringens naves Tharschisch (Psalms 48:8);
Frangens in corde marium (Ezechiel 27:26);
Et dispergens hostes (Jeremias 18:17).
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