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1158. And the fruits of the desire of thy soul are departed from thee.- That this signifies that the delights and joys which they expected from worship and life according to the traditions of the Babylonish nation, are turned into weeping and mourning, is evident from the signification of the fruits of the desire of the soul, which denote such expected delights and joys - the reason why such are signified by these words, is, that the things enumerated in verses 12 and 13 signify all things belonging to the doctrine and worship of that religion, from which those who believe in a life after death look for delights and joys; these therefore are the fruits of the desire of their soul - and from the signification of they are departed from thee, as denoting, that they are dispersed, and also that they are turned into weeping and mourning, because into the torments of hell. These delights and joys, which they expect, are merely external, thus bodily and worldly; for they do not know what internal delights and joys are, because they are not in truths from the Word, that is, not in truths from the Lord, but from him whom they call his vicar; truths cannot possibly go forth from him, but falsities, because these regard dominion as their end and aim. In order therefore that the people may be kept under the yoke of that dominion, those things are held out to them that, being selfish and worldly, afford bodily delight.
[2] Continuation concerning the Athanasian Creed.- The seventh law of Divine Providence is, That man is admitted into the truths of faith and the goods of love by the Lord, only so far as he can be kept in them to the end of life; for it is better that he should be constantly evil than that he should be good and afterwards evil, for in this case he becomes profane; the permission of evil is also from this source. The Lord can impart the affection for truth and the faith originating in it, and also the affection for good and the love originating in it, to every man of sound reason, by withholding him from those evil loves that belong to his proprium; for so far as man is withheld from these, so far is he in the understanding of truth and in the will for good. I have seen the devils themselves brought back again to such a state, that while they were in it, they spoke truths from their understanding and belief, and did good from their will and love. They were brought back again into that state, because they denied their ability to understand truths and do good; but immediately they ceased to be restrained from their own loves, they returned again into the lusts of their own loves, and instead of a belief grounded in truth they had a belief grounded in falsity, and instead of the love of good they had the love of evil. This has been witnessed frequently and in the presence of many, from which it is evident, that every one is capable of being reformed, and that to be reformed is nothing else than to be removed from evil loves. But how man is removed from them, has been described above.
The reason why this removal is not effected by the Lord, is, that those who come into the affection for truth and the faith originating in it, and into the affection for good and the love originating in it, and do not remain constantly in those affections to the end of their life, but relapse into the loves from which they had abstained, are guilty of profaning holy things.
[3] There are several kinds of profanation, but this is the most grievous of all, for after death the lot of those who are guilty of it is terrible. They are not in hell but beneath it, where they neither think nor will, but merely see and act. They see things that have no existence, and do not see those things that do exist. They act as if they were doing everything, and yet they do nothing. Such things are entirely the insane delusions of a disordered imagination. And because they neither think nor will, they are no longer men; for it is characteristic of man - to think and will. Hence they are not called "they" in the masculine or feminine gender - but they are called in the neuter gender, "those things" or "that." When they are seen in any of the light of heaven, they have the appearance of skeletons, covered with a blackish skin. Such is the condition of those who have been once reformed, and do not remain so.
The reason why their lot is so dreadful shall also be stated. By reformation communication is effected between them and heaven, a communication from which there is an influx of goods and truths; by these the interiors of their minds are opened, and their evils set aside. If they remain in this state till death they are happy, but if they do not remain so they are unhappy; for the evils which had been removed return and mingle with the truths and goods; thus in them hell mingles with heaven in such a way that they cannot be separated. For whatever has been once impressed upon the mind of man by means of love, is never extirpated; therefore, after death, because goods cannot be separated from evils, nor truths from falsities, the whole mind is destroyed. For this reason they have no longer either thought or will; what remains of these is like a shell when the kernel is gone, or like mere skin and bone without flesh, for this is all that remains of the man. Let it therefore be understood that there is no danger in departing from evil to good, but that the danger is in departing from good to evil.
1158. Verse 14. And the fruits of the desire of thy soul have departed from thee, signifies that the gladnesses and joys they expected from worship and life according to the traditions of the Babylonish nation are turned into weeping and mourning. This is evident from the signification of "the fruits of the desire of the soul," as being the gladnesses and joys they hoped for from worship and life according to the traditions of the Babylonish religion. This is the signification of these words, because the things enumerated in verses 12 and 13 signify all things of the doctrine and worship of that religious persuasion from which those who believe in a life after death expect gladnesses and joys; therefore these are "the fruits of the desire of their souls." Also from the signification of "have departed from thee," as being that these have been dissipated, and have been turned into weeping and mourning, because into the torments of hell. Those gladnesses and joys which they expect are merely external, thus corporeal and worldly, for such do not know what internal gladnesses and joys are, because they have no truths from the Word, thus no truths from the Lord, but only from him whom they call His vicar, from whom falsities can come forth but no truths, because they have dominion for their end. Therefore that the people may be kept under the yoke of that dominion, such things from self and the world as delight the body are offered them.
(Continuation respecting the Athanasian Faith)
[2] 7. The seventh law of the Divine providence is, That man is let into the truths of faith and into the goods of love by the Lord only so far as he can be kept in them until the end of life; for it is better that he should continue to be evil than that he should be good and afterwards evil, for he thus becomes profane. The permission of evil is from this cause. To every man of sound reason the Lord can give the affection of truth and faith therefrom and the affection of good and love therefrom by withholding him from evil loves, which belong to his own [proprium] ; for so far as man is withheld from these he is in the understanding of truth and in the will of good. I have seen the very devils brought back to such a state; and while they were in it they talked about truths from understanding and faith, and did good from will and love. They were brought into this state because they had denied that they were unable to understand truths and do good. But as soon as withholding from their own loves had relaxed, and they had returned into the lusts of their loves, in place of faith in truth they had faith in falsity, and in place of love of good they had love of evil. This has often been witnessed, and in the presence of many. From this it is clear that everyone is capable of being reformed, and that being reformed is nothing else than being removed from evil loves. How man is removed from those loves has been told above. The Lord does not thus withhold man from evils for the reason that those who come into the affection of truth and thence into faith, and into the affection of good and thence into love, and do not continue in these affections to the end of life, but fall back into the loves from which they had abstained, profane holy things.
[3] There are many kinds of profanation, but this kind is the most grievous of all. The lot of such after death is terrible. They are not in hell but beneath hell; and there they neither think nor will, but merely see and act. They see things that are not, and do not see the things that are. They act as if they were doing everything, and yet they do nothing. They are nothing but deliriums of fantasy. And as they neither think nor will, they are no longer men, for the human is thinking and willing.
Consequently they are not called "he" nor "she," but in the neuter gender "it" or "that." When seen in any heavenly light they appear like skeletons covered over with a black skin. Such is the condition of those that have been reformed and do not remain so. Why their lot is so horrible shall be told. By their reformation a communication is established between them and heaven, whereby goods and truths flow in; and by these the interiors of their minds are opened, and evils are removed to the sides. If they remain in this state till death they are happy, but if they do not they become unhappy, for the evils that have been removed then flow back and mingle themselves with the truths and goods; thus hell is so mixed with heaven in them that the two cannot be separated; for if anything has once been impressed on the mind of man by love it can never be rooted out; since, therefore, after death the goods cannot be separated from the evils nor the truths from the falsities, the mind is wholly overthrown, and such spirits no longer have any thought or will, but what remains is like a shell when the kernel is removed, or like the skin with the skeleton when the flesh is gone, for this is all that is left of the man. Let it be known, therefore, that the danger is not in passing from evil to good, but the danger is in passing from good to evil.
1158. [Vers. 14.] "Et fructus desiderii animae tuae abiverunt a te." - Quod significet quod laetitiae et gaudia, quae ex cultu et ex vita secundum traditiones gentis Babylonicae exspectata sunt, conversa sint in fletum et in luctum, constat ex significatione "fructuum desiderii animae", quod sint laetitiae et gaudia, quae ex cultu et vita secundum traditiones religionis Babylonicae exspectata sunt; quod haec per illa verba significentur, est quia per illa quae in versu 12, 13, enumerata sunt, significantur omnia doctrinae et cultus religiosi istius, ex quibus illi, qui vitam post mortem credunt, exspectant sibi laetitias et gaudia; haec itaque sunt "fructus desiderii animae illorum": et ex significatione "abierunt a te", quod sit quod dissipata sint, et quoque quod conversa sint in fletum et luctum, quia in cruciatus inferni. Illae laetitiae et illa gaudia, quae exspectant, sunt modo externa, ita corporea et mundana, nesciunt enim quid laetitiae et gaudia interna, quia in nullis veris ex Verbo sunt, ita in nullis veris ex Domino, sed ex illo qui se vicarium Ipsius vocat, ex quo non vera possunt produci sed falsa, ex causa quia pro fine habent imperium; quare, ut populus sub jugo imperii ejus teneantur, tradit talia quae jucundant corpus ex se et ex mundo.
[2] (Continuatio de Fide Athanasiana, et de Domino.)
(7) Lex Septima Providentiae Divinae est, Ut homo non immittatur in vera fidei et in bona amoris a Domino, nisi quantum in illis potest teneri usque ad finem (vitae: praestat enim ut homo constanter malus sit, quam ut bonus et postea malus, sic enim fit profanus: permissio mali etiam inde est. – Dominus potest unicuique homini, qui sanae rationis est, dare affectionem veri et inde fidem, et affectionem boni et inde amorem, id per detentionem ab amoribus malis, qui sunt proprii ejus; quantum enim homo ab ills detinetur, tantum est in intellectu veri et in voluntate boni: vidi ipsos diabolos redactos in talem statum; in quo cum fuerunt, locuti sunt vera ex intellectu et fide, et fecerunt bona ex voluntate et amore, in quem statum radacti sunt, quia negaverunt quod non potuerint intelligere vera et facere bona: ast ut primum detentio ab amoribus propriis illorum relaxata est, et redierunt in cupiditates amorum suorum, pro fide veri erat illis fides falsi, et pro amore boni erat illis amor mali: hoc testatum est saepius, et coram pluribus. Inde patuit quod unusquisque possit reformari, et quod reformari non aliud sit quam removeri a malis amoribus; quomodo autem homo removetur ab illis, supra dictum est. Quod id non fiat a Domino, est causa, quia illi qui in affectionem veri et inde fidem, et in affectionem boni et inde amorem, veniunt, et non constanter in illis affectionibus ad finem vitae manent, sed remittunt se in amores a quibus se retinuerunt, sancta profanant.
[3] Sunt plura profanationis genera, sed hoc genus est omnium gravissimum. Sors enim illorum post mortem est terribilis: non sunt in inferno, sed sub inferno, et ibi non cogitant nec volunt, sed vident et agunt; vident quae non sunt, et non vident quae sunt; et agunt sicut omnia agerent, et tamen nihil agunt; sunt prorsus phantasiae deliria: et quia non cogitant nec volunt, non sunt homines amplius, humanum enim est cogitare et velle; inde non vocantur illi vel illae, sed in neutro genere, illa vel illud; cum spectantur in aliqua luce caeli, apparent sicut sceleta obtecta cute nigricante: tales fiunt illi qui semel reformati sunt, et non manent. Causa tam horrendae sortis illorum etiam dicetur: per reformationem fit illis communicatio cum caelo; inde influunt bona et vera, per quae aperiuntur interiora mentis illorum, et ad latus removentur mala; si manent in hoc statu ad mortem, felices sunt, at si non manent fiunt infelices; mala enim tunc quae remota sunt refluunt, et commiscent se cum veris et bonis, ita infernum cum caelo apud illos, usque ut separari nequeunt; nam quicquid hominis menti semel per amorem impressum est, hoc non exstirpatur; quare post mortem, quia bona non separari possunt a malis, nec vera a falsis, tota mens eruitur; inde non amplius illis est cogitatio et voluntas; quod remanet est sicut crustaceum exempto nucleo, aut sicut cutaneum et simul osseum absque carne, hoc enim ab homine apud illa superest. Sciatur ergo quod non periculum sit venire a malo ad bonum, sed quod periculum sit venire a bono ad malum.