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1122. And shall not see mourning.- That this signifies that they will never suffer desolation and will not perish, is evident from the signification of not to see mourning, when said of a widow, by whom is meant [without] defence, which means to be desolated and to perish; mourning refers here to dominion, which will not have an end. Such things also the Babylonians say in their hearts, inasmuch as they have fortified themselves by every art, not only in this that they have ingratiated themselves and do continually ingratiate themselves - especially with the chiefs of the earth - by the delights of earthly and worldly loves, and by that means, catch souls, and thus conjoin themselves to these interiorly; but also by terrifying men with the horrors of purgatory if they do not in blind faith believe, and by the judgment of the inquisition, if they speak against their dominion. They moreover make use of the confessions which they extort to pry into secret matters; and also, by the multiplication of monasteries they grow into armies, placing their guards on all sides, both at the walls and the gates. Such defences however they have on earth, but they have none in the spiritual world, where that refuge which existed before the Last Judgment, is no longer afforded to any one; for when they come there after death they are immediately separated, and those who have exercised dominion from the love of self are cast into hell; the rest are sent away into societies. Thus is Babylon at this day desolated, and ruined.
[2] Continuation concerning the Athanasian Creed, and concerning the Lord.- It appears to man as if he lived from himself, but this is a fallacy; for if it were not a fallacy, man would have been able to love God from himself, and to be wise from himself. The reason why it appears as if life were in man, is, that it flows in from the Lord into his inmost things that are removed from the sight of his thought, and thus from perception; and that the principal cause which is life, and the instrumental cause which is a recipient of life, act together as one cause, this being felt in the instrumental cause, which is the recipient, thus in man as in himself. The case in this respect is precisely similar to the sensation that light is in the eye and gives birth to sight; that sound is in the ear and gives birth to hearing; that the volatile particles in the air are in the nostrils and give birth to smell; and that the particles of food turning over upon the tongue, give birth to taste, when yet the eyes, the ears, the nostrils, and tongue are recipient organized substances, thus instrumental causes, while light, sound, the volatile particles in the air, and the particles rolling upon the tongue, are the principal causes; and these causes - the instrumental and the principal - act together as one cause. That is called principal which acts, and that is called instrumental which suffers itself to be acted upon. He who examines the subject more deeply, is enabled to see that man, in regard to everything pertaining to him, is an organ of life, and that that which causes sensation and perception enters from the outside, and that it is life itself which causes a man to feel and to perceive as if from himself. Another reason why it appears as if life were in man, is, that the Divine Love is such, that it desires to communicate to man that which is its own, but still it teaches that it is not man's. The Lord also desires that man should think and will, and thence should speak and act, as if from himself, but that still he should acknowledge that it is not from himself, otherwise he cannot be reformed. Upon this subject see above (n. 971, 973).
1122. And mourning I shall not see, signifies that they will never be in desolation and will not perish. This is evident from the signification of "not to see mourning" (when predicated of a "widow," which signifies defense) as being to be desolated and perish. "Mourning" here has reference to dominion and to its having no end. Moreover, such things the Babylonians say in their hearts, because they have fortified themselves by every art. This they have done by having ingratiated and by continually ingratiating themselves by means of the delights of earthly and worldly loves, especially with the chief men of the earth, and thereby catching souls and interiorly conjoining themselves to them; they have fortified themselves also by exciting terror by means of the horrors of purgatory if they do not manifest a blind faith; also by the judgment of the inquisition whenever anyone speaks against their dominion; moreover by confessions, which they extort, and by which they search out secret things; and further by the multiplication of monasteries, which have increased into armies, from which they send out emissaries in every direction as so many guards both at the walls and gates. These defenses pertain, however, to those who are on earth, and not to those who are in the spiritual world; where no one has any longer the refuge they had before the Last Judgment. For when they come thither after death they are immediately separated, and those who have exercised dominion from the love of self are cast into hell, and the others are sent away into societies. Thus Babylon at this day has been desolated and has perished.
(Continuation respecting the Athanasian Faith and respecting the Lord)
[2] The appearance to man is that he lives from himself, but this is a fallacy; if it were not a fallacy man would be able to love God from himself, and be wise from himself. The appearance is that life is in man, because it flows in from the Lord into his inmosts, which are far removed from the sight of his thought, and thus from perception; also for the reason that the principal cause which is life and the instrumental cause which is a recipient of life act together as one cause, and this is felt in the instrumental cause which is the recipient, that is, in man, as if it were in him. It is exactly the same as our feeling that the light, which is the cause of sight, is in the eye, and that sound, which is the cause of hearing, is in the ear, and that the volatile particles in the air that cause smell are in the nose, that the soluble particles of food that cause taste are on the tongue; when the truth is that the eyes, the ears, the nose, and the tongue, are recipient organized substances, that is, instrumental causes, while light, sound, the volatile particles in the air, and the soluble particles on the tongue, are the principal causes, and these act together as one cause; that which acts is called the principal, and that which suffers itself to be acted upon is called the instrumental. He who examines the subject more deeply can see that man, as to each and every thing pertaining to him, is an organ of life, and that what produces sensation and perception flows in from without, and that the life itself is what causes man to feel and to perceive as if from himself. Another reason why life appears to be in man is that the Divine love is such that it desires its own to be man's, and yet it teaches that it is not man's. And the Lord wills that man should think and will and in consequence speak and act as if from himself, and yet should acknowledge that this is not done from himself. Otherwise man could not be reformed (See above, n. 971, 973).
1122. "Et luctum non videbo." - Quod significet quod nusquam desolatio illis et perituri sint, constat ex significatione "luctum non videre", cum de "vidua" per quam significatur tutela, quod sit desolari et perire; "luctus" hic spectat dominium, quod hoc non finem habiturum sit. Talia etiam Babylonici corde dicunt, quia se omni arte muniverant, non modo per id quod per jucunda amorum terrestrium et mundanorum se insinuaverint, et continue insinuent, imprimis apud principes terrae, et per illa captent animas, et sic interius se conjungant illis; sed etiam per id, quod terreant per horrenda in purgatorio si non caecam fidem praestent, tum per judicium inquisitorium, si contra dominium illorum quis loquatur; et insuper per confessiones, quas extorquent, per quas occulta investigant; et insuper per multiplicationem monasteriorum, ex qua crescunt in exercitus, ex quibus undiquaque emittunt custodes et ad muros et ad portas. At hae tutelae sunt illis qui in terra, sed non sunt aliquae illis in mundo spirituali; ibi amplius non alicui est refugium, sicut illis fuerat ante ultimum judicium: nam cum illuc post mortem veniunt, statim separantur, et illi qui dominia ex amore sui exercuerunt, in infernum conjiciuntur; reliqui amandantur in societates; ita Babylon hodie desolata est et periit.
[2] (Continuatio de Fide Athanasiana, et de Domino.)
Apparet homini sicut vivat ex se, sed est fallacia; nam si non foret fallacia, potuisset homo amare Deum a se, et sapere a se. Quod appareat sicut vita sit in homine, est quia influit a Domino in intima ejus, quae remota sunt a visu cogitationis ejus, et sic a perceptione: tum quia causa principalis quae est vita, et causa instrumentalis quae est recipiens vitae, simul unam causam agunt, et hoc sentitur in causa instrumentali, quae est recipiens, ita in homine sicut in illo; hoc fit prorsus sicut sentitur lux in oculo ex qua visus, sonus in aure ex quo auditus, partes in aere volatiles in nare ex quibus olfactus, ac partes volubiles cibariorum super lingua ex quibus gustus; cum tamen oculi, aures, nares et lingua sunt substantiae organizatae recipientes, ita causae instrumentales, ac lux, sonus, partes volantes in aere, et partes volventes se super lingua, sunt causae principales, quae simul unam causam agunt; principale dicitur quod agit, et instrumentale quod patitur se agi: qui altius rimatur, potest scire quod homo quoad omnia et singula ejus sit organum vitae, et id quod producit sensum et perceptionem influat ab extra, et quod ipsa vita faciat ut homo sentiat et percipiat sicut a se. Quod appareat sicut vita sit in homine, est etiam causa, quia Divinus Amor talis est ut quod suum est velit esse hominis, sed usque docet quod non sit hominis. Vult etiam Dominus ut homo cogitet et velit ac inde loquatur et faciat sicut a se, sed ut usque agnoscat quod non sit a se; aliter homo reformari nequit (de qua re videatur supra. n. 971, 973).