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1125. Death, and mourning, and famine.- That this signifies, when there is no longer any good, or any truth, but only evil and falsity, is evident from the signification of death, which denotes when there is not any good, for then a man is spiritually dead (that death, in the Word, signifies spiritual death, may be seen above, n. 78, 387, 694); from the signification of mourning, which denotes when there is no longer any truth, that is when the church is desolated, as may be seen above (n. 1119); and from the signification of famine, which denotes when there is nothing but what is entirely evil and false; for in the Word famine signifies a want of truth and good and yet a desire for them, those who are in such want and desire being meant therein by the hungry and famished. Famine also signifies a want of truth and good where there is nevertheless no desire for them, thus to be deprived of them. Such a famine comes upon those who are utterly in falsities and evils, as may be seen above (n. 386).
[2] Continuation concerning the Athanasian Creed, and concerning the Lord.- There can be no idea of the life which is God unless there is also an idea of the degrees by which life descends from inmosts to its ultimates. There is an inmost and also an ultimate degree of life, and there are intermediate degrees of life. The distinction between these is like that between things prior and things posterior; for a posterior degree exists from a prior one, and so forth; and the difference is like that between things less and more general, for what belongs to a prior degree, is less general, and what to a posterior degree is more so. These degrees of life are in every man from creation, and they are opened according to his reception of life from the Lord. In some the penultimate degree is opened, in some the middle degree, and in some the inmost. Those in whom the inmost degree is opened become, after death, angels of the inmost or third heaven. Those in whom the middle degree is opened become, after death, angels of the middle or second heaven; but those in whom the penultimate degree is opened become, after death, angels of the ultimate heaven.
[3] Those degrees are called degrees of the life of man, but they are degrees of his wisdom and love, because they are opened according to his reception of wisdom and love, that is, of life from the Lord. Such degrees of life are, also, in every organ, in each of the viscera and members of the body, and they act in unison with the degrees of life in the brains by influx, the skins, cartilages, and bones forming their ultimate degree. The reason why these degrees are in man, is, that such are the degrees of the life that proceeds from the Lord; but in the Lord they are life, while in man they are recipients of life. It should be known, however, that in the Lord there are degrees still higher, and that all of them, both the highest and lowest, are life; for the Lord teaches that He is life, and also that He has flesh and bones. But concerning both these and continuous degrees, see Heaven and Hell 33, 34, 38, 39, 208, 209, 211, 435), where they are more fully described. A knowledge of these ought to be acquired from that work for use in what follows.
1125. Death and mourning and famine, signifies when there is no longer any good nor any truth, but only evil and falsity. This is evident from the signification of "death," as being when there is no good, for then man is spiritually dead. (That "death" signifies in the Word spiritual death may be seen n. 78, 387, 694.) Also from the signification of "mourning," as being when there is no longer any truth, thus when the church is desolated (See above, n. 1119). Also from the signification of "famine," as being when there is nothing but evil and falsity, for "famine" signifies in the Word a lack of truth and good, and still a desire for them. Those who have such a lack and desire are meant by "those who hunger" and the "famished." "Famine" signifies also a lack of truth and good when there is no desire for them, thus the loss of them. Such is the famine of those who are solely in falsities and evils (See above, n. 386).
(Continuation respecting the Athanasian Faith and respecting the Lord)
[2] An idea of the life that is God cannot be had unless an idea of the degrees by which life descends from its inmosts to its ultimates is gained. There is an inmost degree of life and there is an ultimate degree of life and there are intermediate degrees of life; the distinction between these is like the difference between things prior and things posterior, for a posterior degree exists from a prior one, and so on. Again, the difference is like the difference between things less and more general, for what is of a prior degree is less general, and what is of a posterior one is more general. Such degrees of life are in every man from creation; and they are opened according to the reception of life from the Lord. In some the degree next to the ultimate is being opened, in some the middle, and in some the inmost. Men in whom the inmost degree is being opened become after death angels of the inmost or third heaven, those in whom the middle degree is being opened become after death angels of the middle or second heaven, while those in whom the degree next to the ultimate is being opened become after death angels of the lowest heaven. These degrees are called degrees of man's life, but they are degrees of his wisdom and love, because they are opened according to the reception of wisdom and love, thus of life from the Lord. There are such degrees of life also in all the organs and viscera and members of the body, and by influx they act as one with the degrees of life in the brains. The skins, the cartilages, and the bones make their ultimate degree.
[3] There are such degrees in man because there are such degrees in the life that proceeds from the Lord, but in the Lord these are life, while in man they are recipients of life. But it is to be known that in the Lord there are still higher degrees, and that all, both the highest and the lowest, are life; for the Lord teaches both that He is the life and that He has flesh and bones. (But on these degrees, and on continuous degrees, see the work on Heaven and Hell 3 3, 34, 38, 39, 208, 209, 211, 435, where they are more fully described. A knowledge of these should be drawn from that work for use in what follows.)
1125. "Mors et luctus et fames." - Quod significet dum non amplius aliquod bonum, nec aliquod verum, sed modo malum et falsum, constat ex significatione "mortis", quod sit dum non aliquod bonum, tunc enim homo spiritualiter mortuus est; (quod "mors" in Verbo significet mortem spiritualem videatur [supra,] n. 78, 1
387, 694): ex significatione "luctus", quod sit cum non amplius aliquod verum, ita cum ecclesia desolata est (ut supra, n. 1119); et ex significatione "famis", quod sit cum mere malum et falsum, "fames" enim in Verbo significat defectum veri et boni, et usque desiderium ad illa; illi qui in defectu sunt et desiderant, intelliguntur in Verbo per "esurientes" et "famelicos": "fames" etiam significat defectum veri et boni et usque non desiderium ad illa, ita deprivationem illorum; haec fames illis est qui in mere falsis et malis sunt (videatur supra, n. 386 [a, b]).
[2] (Continuatio de Fide Athanasiana, et de Domino.)
Idea de Vita quae Deus, non haberi potest, nisi etiam comparetur idea graduum, per quos vita ab intimis ad ultima ejus descendit. Est gradus vitae intimus, et est gradus vitae ultimus, et sunt gradus vitae intermedii; distinctio eorum est sicut inter priora et posteriora, nam gradus posterior existit a priori, et sic porro; et discrimen est sicut inter minus et magis communia, nam quod prioris gradus est, minus commune est, et quod posterioris magis. Tales gradus vitae sunt in quovis homine ex creatione, et aperiuntur secundum receptionem vitae a Domino; in quibusdam aperitur penultimus gradus, in quibusdam medius, et in quibusdam intimus: homines in quibus aperitur intimus gradus, fiunt post mortem angeli intimi seu tertii caeli; illi in quibus aperitur medius gradus, fiunt post mortem angeli medii seu secundi caeli; illi autem in quibus aperitur penultimus gradus, fiunt post mortem angeli ultimi caeli. Illi gradus dicuntur gradus vitae hominis, sed sunt gradus sapientiae et amoris ejus, quia aperiuntur secundum receptionem sapientiae et amoris, ita vitae a Domino. Tales gradus vitae etiam sunt in omni organo, viscere et membro corporis, ac unum agunt cum gradibus vitae in celebris per influxum; cutes, cartilagines et ossa faciunt illorum gradum ultimum.
[3] Quod tales gradus in homine sint, est quia tales gradus sunt vitae quae procedit a Domino; sed illi in Domino sunt homine autem recipientes vitae. At sciendum est quod in Domino sint gradus adhuc superiores, et quod omnes tam supremi quam ultimi sint Vita; docet enim Dominus quod sit Vita, et quoque quod carnem et ossa habeat. (Sed de his gradibus, et de gradibus continuis, videatur in opere De Caelo et Inferno 33, 34, 38, 39, 208, 209, 211, 2
435, ubi illi plenius sunt descripti; quorum cognitio inde haurienda est propter usum in sequentibus.)
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.