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1076. (Verse 15) And he saith unto me, The waters which thou sawest, where the whore sitteth. That this signifies the doctrinals from the Papal Consistory in general, thus all other [doctrinals], is evident from the signification of waters, as denoting the truths of the Word, and thence of the church, consequently, doctrinals, (concerning which see n. 71, 483, 518, 854); in this case, truths falsified and profaned, because they are those upon which the whore sitteth, by whom is signified Babylon, where all the holy things of the church are profaned; and from the signification of where the whore sitteth, as denoting where the dominion of Babylon is. For by the whore is signified the church which became Babylon by the profanation of all things of good and truth (concerning which see above, n. 1032; and by sitting is signified to rule; see also above, n. 1033, 1038, 1062). And because by the waters are signified the doctrinals that are in Babylon, and these go forth from the Papal Consistory, therefore, by the waters where the whore sitteth, are signified the doctrinals that are from the Papal Consistory; in this case, all other [doctrinals], except the two which were treated of above; for this is the series of things from verses 12-17. In verses 12-14 the subject treated of is the two truths profaned, which are the primary [truths] of the church - concerning the Lord's Divine power over heaven and the church, and the Divine sanctity of the Word; and that within the kingdom of Babylon there are many who have not profaned, because they have not accepted them. But in verse 15 the subject treated of is goods and truths profaned, in general, thus concerning all other [truths]. But in verses 16 and 17, those are treated of who are outside Babylon, who have acknowledged the Lord's Divine power over the holy things of the church, and also the Divine sanctity of the Word. They are those who are called the Reformed. This is the series of things contained in the internal sense from verses 12 to 17.
Continuation concerning the Word:-
[2] It was said that Divine truth proceeds from the Lord, and that the Word is thence; and through the Word wisdom to angels and men. But so long as it is unknown how Divine truth proceeds from the Lord, such may be said, but cannot be understood. Divine truth, which is the same as Divine wisdom, proceeds from the Lord like light and heat from the sun. The Lord is Divine love itself; and love in the heavens, from correspondence, appears like fire; and the Divine love of the Lord as a Sun, ruddy and shining like the sun of the world. From that Sun, which is high above the heavens where the angels are, and which is Divine love, proceeds heat and light; and the heat therefrom is Divine Good, and the light therefrom Divine truth. The reason why the heat is Divine Good is, that all the heat of life proceeding from love is felt as good, for it is spiritual heat. And the reason why the light is Divine truth is, that all light proceeding from love is felt as truth, for it is spiritual light. Therefore the understanding from that light sees truths, and the will from that heat feels goods. Hence it is that, in the Word, by heavenly fire is meant love, and by heavenly light wisdom.
[3] The case is similar with men and with angels. Every angel and every man is his own love, and the sphere flowing out from his love encompasses every man and every angel. That sphere consists of the good of his love and of the truth of his love; for the love produces both, as fire does heat and light. From the will of men and angels it produces good, and from their understanding it produces truth. This sphere has an extension into the heavens in every direction according to the quality and quantity of the love if the man or angel is good; but into the hells in every direction if the man or angel is evil.
But the sphere of the love of men and angels has a finite extension only into a few societies of heaven or hell; whereas the sphere of the Lord's love, because it is Divine, has an infinite extension, and creates the heavens themselves.
1076. Verse 15. And he saith unto me, The waters which thou sawest, where the harlot sitteth, signifies the doctrinals from the Papal Consistory in general, that is, all the other doctrinals. This is evident from the signification of "waters," as being the truths of the Word, and thus of the church, consequently doctrinals (See n. 71, 483, 518, 854); here truths falsified and profaned, because they are those upon which "the harlot sitteth," by which is signified Babylon, where all the holy things of the church are profaned. Also from the signification of "where the harlot sitteth," as being where the dominion of Babylon is, the "harlot" signifying the church that has become Babylon by the profanation of all things of good and truth (See above, n. 1032); and to "sit" signifying to have dominion (See above, n. 1033, 1038, 1062). And as "waters" signify the doctrinals that are in Babylon, and these proceed from the Papal Consistory, therefore "the waters where the harlot sitteth," signify the doctrinals that are from the Papal consistory; here all except the two that have just been mentioned. For the series of things from verses 12 to 17 is as follows: verses 12-14 treat of the profanation of the two truths which are the primary truths of the church, namely, the Lord's Divine authority over heaven and the church, and the Divine holiness of the Word; that is, that there are many within the kingdom of Babylon who have not profaned these, because they have not accepted them. Verse 15 treats of profaned goods and truths in general, thus of all other truths. Verses 16 and 17 treat of those who are outside of Babylon, who have acknowledged the Lord's Divine authority over the holy things of the church, and also the Divine holiness of the Word, who are those called the Reformed. This is the series of things in the internal sense from verses 12 to 17.
(Continuation respecting the Word)
[2] It has been said that the Divine truth proceeds from the Lord, and that the Word is from that, and that through the Word angels and men have wisdom. But so long as it is unknown how the Divine truth proceeds from the Lord, this may be said but it cannot be understood. The Divine truth, which is the same as the Divine wisdom, proceeds from the Lord as light and heat do from the sun. The Lord is the Divine love itself, and love appears in the heavens from correspondence as fire, and the Lord's Divine love as a sun, glowing and resplendent like the sun of the world. From that sun, which is high above the heavens where the angels are, and which is the Divine love, heat and light proceed; the heat therefrom is the Divine good, and the light therefrom is the Divine truth. The heat is the Divine good, because all the heat of life proceeding from love is felt as good, for it is spiritual heat; and the light is the Divine truth, because all the light proceeding from love is felt as truth, for it is spiritual light; consequently it is from that light that the understanding sees truths, and it is from that heat that the will is sensible of goods; and this is why in the Word love is meant by heavenly fire and wisdom by heavenly light. It is the same with a man and with an angel. Every angel and man is his own love, and a sphere flowing out from his love encompasses every man and angel. That sphere consists of the good of his love and of the truth of his love, for love produces both, as fire produces both heat and light; from the will of a man or angel it produces good, and from his understanding it produces truth. This sphere, when the man or angel is good, has an extension into the heavens in every direction according to the quality and the amount of the love, and into the hells in every direction when the man or angel is evil. But the sphere of the love of a man or an angel has a finite extension into a few societies only of heaven or hell, while the sphere of the Lord's love, because it is Divine, has an infinite extension, and creates the heavens themselves.
1076. [Vers. 15.] "Et dicit mihi, Aquae quas vidisti, ubi meretrix sedet." - Quod significet doctrinalia ex Papali Consistorio in genere, ita reliqua, constat ex significatione "aquarum", quod sint vera Verbi, et inde ecclesiae, consequenter doctrinalia (de qua [supra] . n. 71, 483, 518, 854): hic vera falsificata et profanata, quia sunt super quibus "meretrix sedet", per quam significatur Babylonia, ubi omnia sancta ecclesiae profanata; et ex significatione "ubi meretrix sedet", quod sit ubi est dominium Babyloniae, per "meretricem" enim significatur ecclesia quae facta est Babylonia per profanationem omnium boni et veri (de qua supra, n. 1032); et per "sedere" significatur dominari (ut quoque supra, n. 1033, 1038, 1062); et quia per "aquas" significantur doctrinalia, quae in Babylonia, et illa ex Consistorio Papali exeunt, ideo per "aquas ubi meretrix sedet" significantur doctrinalia quae ex Consistorio Papali; hic reliqua, praeter duo de quibus hactenus dictum est: series enim rerum a versu 12 ad 17 haec est; in versibus 12-14, agitur de duobus veris profanatis, quae primaria ecclesiae sunt, nempe de Divina potestate Domini super caelum et ecclesiam, et de Divina sanctitate Verbi, quod nempe intra regnum Babyloniae a multis non profanata sint, quia non acceptata; in versu autem 15 agitur de veris et bonis profanatis in genere, ita de reliquis; in versibus autem 16 et 17 agitur de illis qui extra Babyloniam sunt, qui agnoverunt Divinam potestatem Domini super sancta ecclesiae, et quoque Divinam sanctitatem Verbi, qui sunt qui vocantur Reformati: haec est series rerum a versu 12 ad 17, in sensu interno.
[2] (Continuatio de Verbo.)
Dictum est quod Divinum Verum procedat a Domino, et quod inde sit Verbum, et per Verbum sapientia angelis et hominibus: ast quamdiu nescitur quomodo Divinum Verum a Domino procedit, tale dici potest sed non intelligi. Divinum Verum, quod idem est cum Divina Sapientia, a Domino procedit sicut lux et calor ex sole. Dominus est Ipse Divinus Amor, et amor in caelis ex correspondentia apparet ut ignis, ac Divinus Amor Domini sicut Sol, rutilus et splendens sicut sol mundi; ex illo Sole, qui est alte supra caelos ubi sunt angeli, et est Divinus Amor, procedit calor et lux, et calor inde est Divinum Bonum, et lux inde est Divinum Verum; quod calor sit Divinum Bonum, est quia omnis calor vitae procedens ex amore sentitur ut bonum, est enim calor spiritualis; et quod lux sit Divinum Verum, est quia omnis lux procedens ex amore sentitur ut verum, est enim lux spiritualis; quare intellectus ex hac luce videt vera, et voluntas ex illo calore sentit bona: inde est quod in Verbo per "ignem caelestem" intelligatur amor, et per "lucem Caelestem" sapientia. Simile est cum homine et cum angelo: unusquisque angelus et homo est suus amor, et unumquemvis hominem et angelum circumstipat sphaera effluens ex amore ejus; illa sphaera consistit ex amoris ejus bono et ex amoris ejus Vero, nam amor utrumque producit, sicut ignis calorem et lucem; ex voluntate hominis et angeli producit bonum, et ex intellectu illorum producit verum; haec sphaera extensionem habet in caelos quaquaversum secundum quale et quantum amoris, si homo aut angelus est bonus; at in inferna quaquaversum, si homo aut angelus est malus. Sed sphaera amoris hominis et angeli extensionem finitam habet, solum in paucas societates caeli aut inferni; sphaera autem Amoris Domini, quia est Divina, extensionem infinitam habet, ac creat ipsos caelos.