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1182. And one strong angel tools up a stone, as it were a great millstone, and cast it into the sea.- That this signifies the confirmations of their doctrines from the Word cast down into hell with them, is evident from the signification of a strong angel, as denoting Divine truth in its power, concerning which see n. 25:10).
The joy of heaven and the Church is there also described. The voice of joy signifies exultation of heart from the good of love, and the voice of gladness signifies glorification of soul from the truths of faith; for joy, in the Word, is said of good, and gladness of truth. The voice of millstones signifies the same as the voice of joy, and the light of the lamp the same as gladness, namely, from the truth of faith. The reason why the voice of millstones signifies joy of heart from the good of love, is, that a millstone grinds wheat into fine flour; and wheat signifies the good of love, and fine flour truth from that good.
[2] Similar things are mentioned in this chapter of the Apocalypse, namely,
"The voice of the mill shall be heard in thee no more, and the light of a lamp shall shine in thee no more, and the voice of the bridegroom, and the voice of the bride, shall be heard in thee no more" (verses 22, 23).
These words will be explained presently.
So in Isaiah:
"Take the millstone and grind meal, make bare the thigh, passing through the rivers" (47:2).
This is said of Babel and Chaldaea. To take the millstone and grind meal signifies to produce falsities from evil, and confirm them by the Word; while to uncover the thigh, passing through the rivers, signifies to adulterate goods by reasonings.
In Lamentations:
"The young men they have led away to grind, and the boys fall in wood" (5:13).
To take away the young men to grind, signifies to compel those who are capable of understanding truth to falsify truths. The boys fall in wood, signifies to compel those who are capable of being in the will of good, to adulterate goods. To grind denotes to falsify truths, or to confirm falsities by the Word, and wood denotes good.
In Moses:
"Thou shalt not take a mill (mola) or an upper millstone (molaris) to pledge, for he taketh the soul to pledge" (Deuteronomy 24:6).
This was among the laws of the Israelites, all of which corresponded to spiritual things. That they should not take a mill or the upper millstone to pledge signifies in the spiritual sense, that they should not take away from any one the power to understand truths from good, thus that they should not deprive any one of goods and truths. It is because of this signification that it was said, "For he taketh the soul to pledge," which signifies that thus he would spiritually perish.
Again:
"They shall die even to the first-born of the maidservant who is behind the mill" (Exodus 11:5).
The first-born of the maid-servant who is behind the mill, signifies the primary things of the faith of the natural man, which have been falsified.
In Matthew:
In the consummation of the age, "two women shall be grinding, one shall be taken, the other shall be left" (24:40, 41).
The consummation of the age is the last time of the church. The two women grinding mean those who confirm themselves in truths, and those who confirm themselves in falsities from the Word; those who confirm themselves in truths being meant by her "who shall be taken"; and those who confirm themselves in falsities by her "who shall be left."
[3] In the Evangelists: Jesus said,
"He who shall cause one of these little ones who believe in me to stumble, it is better for him that an ass-millstone be hanged about his neck, and that he be drowned in the depth of the sea" (Arcana Coelestia 10462-10466).
[4] Continuation.- Something shall now be said on the subject of spirits speaking with man. Many persons believe that man can be taught by the Lord by means of spirits speaking with him. But those who believe this, and desire to do so, are not aware that it is associated with danger to their souls. Man as to his spirit, as long as he lives in the world, is in the midst of spirits, but still the spirits do not know that they are with him, nor is he aware that he is with spirits. The reason is, that they are conjoined immediately as to the affections of the will, and mediately as to the thoughts of the understanding. For man thinks naturally, but spirits think spiritually; and natural and spiritual thought make one only by correspondence; it is this that prevents men and spirits from knowing anything of each other. But as soon as spirits begin to speak with man, they come out of their own spiritual state into man's natural state, and being then aware that they are with man, they conjoin themselves with the thoughts of his affection, and from these thoughts they speak with him. They can enter only into his natural state, for similar affection with the thought derived from it effects conjunction in all cases, but dissimilar affection causes separation.
It is owing to this circumstance, that when a spirit speaks he is in the same principles as the man with whom he speaks, whether these are true or false; and further, that he calls them into activity, and by means of his own affection conjoined to that of the man's strongly confirms them. Hence it is evident that only similar spirits speak with man, or manifestly act upon him; for manifest action coincides with speech. For this reason none but enthusiastic spirits speak with enthusiasts; none but Quaker spirits act upon Quakers, or Moravian spirits upon Moravians.
[5] The case would be similar with Arians, Socinians, and with other heretics (heraeticis). All spirits that speak with man were once men in the world, and were then of the same character. It has been granted me to know by repeated experience that this is the case. And what is ridiculous is that when a man imagines that the Holy Spirit is speaking with him, or acting upon him, the spirit who speaks with him also believes that he is the Holy Spirit. This is common in the case of enthusiastic spirits.
It is evident from these facts to what danger a man is exposed who speaks with spirits, or manifestly feels their operation. Man is ignorant of the nature of his own affection, whether it is good or evil, and with what other [affections] it is conjoined; and if he is proud of his own intelligence, the spirit humours every thought which proceeds from his affection. The same is the case if one has for certain principles a partiality kindled by a kind of fire which exists among those who are not in truths from genuine affection. For when a spirit from a similar affection humours a man's thoughts or principles, then one leads the other, like the blind leading the blind, until they both fall into the ditch.
The Pythonists of former times were of this description; the Magi also in Egypt and Babel; and because of their conversing with spirits, and of the action of these upon them being clearly felt in themselves, they were called wise. But it was by this means that the worship of God was converted into the worship of demons, and that the church perished. The sons of Israel were therefore, under penalty of death, forbidden to hold such intercourse.
1182. Verse 21. And one strong angel took up a stone like a great millstone and cast into the sea, signifies confirmations of their doctrine from the Word cast with them into hell. This is evident from the signification of "strong angel," as being the Divine truth in its power (See n. Jeremiah 25:10).
Here, too, the joy of heaven and of the church is described, and "the voice of joy" signifies exultation of heart from the good of love, and "the voice of gladness" signifies glorification of soul from the truths of faith, for in the Word "joy" is predicated of good, and "gladness" of truth. "The voice of millstones" has a similar signification as "the voice of joy;" and "the light of the lamp" has a similar signification as "gladness," namely, from the truth of faith. "The voice of millstones" signifies joy of heart from the good of love, because a millstone grinds wheat into fine flour, and "wheat" signifies the good of love, and "fine flour" truth from that good.
[2] Like things are said in this chapter of Revelation, namely:
The voice of a millstone shall not be heard in thee anymore, and the light of a lamp shall not shine in thee anymore, and the voice of bridegroom and the voice of bride shall not be heard in thee anymore (Revelation 18:22-23).
These words will be explained presently. In Isaiah:
Take the millstone and grind meal, make bare the thigh passing through the rivers (Isaiah 47:2).
This is said of Babylon and Chaldea; and "to take the millstone and grind meal," signifies to bring forth falsities from evil, and to confirm them by means of the Word; and "to make bare the thigh passing through the rivers," signifies to adulterate goods by means of reasonings. In Lamentations:
The young men they led away to grind, and the boys stumbled under the wood (Lamentations 5:13).
"To lead away the young men to grind," signifies to compel those who are capable of understanding truths to falsify truths; "the boys stumble under the wood," signifies to compel those who are capable of willing goods to adulterate goods, "to grind" being to falsify truths or to confirm falsities by means of the Word, "wood" being good. In Moses:
Thou shalt not take the mill or the upper millstone for a pledge, for He receiveth the soul for a pledge (Deuteronomy 24:6).
This was among their laws, all of which corresponded to spiritual things. "Not to take a mill or millstone for a pledge" signified in the spiritual sense that the ability from good to understand truths must not be taken away from anyone, thus that no one must be deprived of goods and truths. Because this is the signification it is said, "for he receiveth the soul for a pledge," which signifies that thus one would spiritually perish. In the same:
They shall die even to the firstborn of the maidservant that is behind the mill (Exodus 11:5).
"The firstborn of the maidservant that is behind the mill" signifies the chief things of faith of the natural man, that have been falsified.
[3] In Matthew:
In the end of the age two women shall be grinding, one shall be taken and the other shall be left (Arcana Coelestia 10462-10466).
(Continuation)
[4] Something shall now be said about the speech of spirits with man. Many believe that man can be taught by the Lord by means of spirits speaking with him; but those who believe this and are willing to believe it do not know that it is attended with danger to their souls. So long as man is living in the world, as to his spirit he is in the midst of spirits, although spirits do not know that they are with man, nor does man know that he is with spirits; and for the reason that as to the affections of the will they are immediately conjoined, while as to the thoughts of the understanding they are mediately conjoined. For man thinks naturally, but spirits think spiritually; and natural and spiritual thought make one only by correspondences; and in a oneness by correspondences neither one of the two knows anything about the other. But as soon as spirits begin to speak with man they come out of their spiritual state into man's natural state, and they then know that they are with man and they conjoin themselves with the thoughts of his affection and speak with him from those thoughts. They can enter into no other state of man, for all conjunction is by like affection and thought therefrom, while unlike separates. For this reason the speaking spirit must be in the same principles as the man is, whether they be true or false; and these he stirs up, and through his affection conjoined to man's affection he strongly confirms them. This makes clear that none but like spirits speak with man, or manifestly operate into him, for manifest operation coincides with speech. Consequently only enthusiastic spirits speak with enthusiasts; only Quaker spirits operate upon Quakers, and only Moravian spirits upon Moravians. The same is true of Arians, Socinians, and other heretics.
[5] All spirits that speak with man were once men in the world, and were then of like character. This has been granted me to know by repeated experience. And what is absurd, when a man believes that the Holy Spirit is speaking with him or operating upon him the spirit also believes himself to be the Holy Spirit. This is common with enthusiastic spirits. All this shows the danger in which a man is who speaks with spirits, or who manifestly perceives their operation. Man does not know what the quality of his affection is, whether it be good or evil, or with what others it is conjoined; and if he is in the pride of self-intelligence the spirit within him favors every thought from that source; and the same is true when one favors certain principles enkindled by such a fire with those who are not in truths from genuine affection. Whenever a spirit from like affection favors man's thoughts or principles, one leads the other as the blind lead the blind until both fall into the pit. The Pythonists formerly were of this character, also the magi in Egypt and in Babylon, who were called wise because they talked with spirits, and because they clearly perceived the operation of spirits in themselves. But by this the worship of God was changed into the worship of demons, and the church perished. For this reason such interaction was forbidden to the sons of Israel under penalty of death.
1182. [Vers. 21.] "Et sustulit unus angelus robustus lapidem quasi molarem magnum, et projecit in mare." - Quod significet confirmationes doctrinae illorum ex Verbo cum illis conjectas in infernum, constat ex significatione "angeli robusti", quod sit Divinum Verum in sua potentia (de qua [supra] , n. 130, 200, 302, 593, 800); ex significatione "lapidis molaris", quod sit confirmatio veri ex Verbo, et quoque confirmatio falsi ex illo (de qua sequitur); et ex significatione "projicere in mare", quod sit in infernum cum illis; quod per "mare" etiam significetur infernum, videatur [supra] (n. 537 [a] , 538).
Quod "lapis molaris" significet confirmationem ex Verbo in utroque sensu, est quia "triticum" significat bonum, et "simila" verum ejus; inde per "lapidem molarem", per quem molitur triticum in similam, seu hordeum in farinam, significatur productio veri ex bono, aut productio falsi ex malo, ita quoque confirmatio veri aut falsi ex Verbo; ut quoque constare potest a sequentibus locis:
– Apud Jeremiam,
"Abrogabo ex illis vocem gaudii et vocem laetitiae, vocem sponsi et vocem sponsae, vocem molarum, et lucem lucernae" (25:10);
describitur etiam ibi gaudium caeli et ecclesiae, et per "vocem gaudii" significatur exultatio cordis ex bono amoris, et per "vocem laetitiae" significatur glorificatio animae ex veris fidei, nam "gaudium" in Verbo dicitur de bono, ac "laetitia" de vero; per "vocem molarum" significatur simile quod per "vocem gaudii", et per "lucem lucernae" significatur simile quod per "laetitiam", nempe ex vero fidei; quod "vox molarum" significet gaudium cordis ex bono amoris, est quia mola comminuit triticum in similam, ac per "triticum" significatur bonum amoris, et per "similam" verum ex illo bono.
[2] Similia dicuntur in hoc capite Apocalypseos, nempe,
"Vox molae non audietur in te amplius, et lux lucernae non lucebit in te amplius, et vox sponsi et vox sponsae non audietur in te amplius" (vers. 22, 23);
quae verba mox explicanda sunt.
Apud 1
Esaiam,
"Sume molam et mole farinam, .... revela femur transiens flumina" (47:2):
haec de Babele et Chaldaea, et per "sumere molam", et "molere farinam", significatur ex malo producere falsa, et haec per Verbum confirmare; et per "revelare femur transiens flumina" significatur adulterare bona per ratiocinia. In Threnis,
"Juvenes ad molendum abduxerunt, et pueri in ligno corruunt" (5:13):
"abducere juvenes ad molendum", significat adigere illos qui in intellectu veri potuerunt esse ad falsificandum vera; "pueri in ligno corruunt", significat adigere illos qui in voluntate boni potuerunt esse ad adulterandum bona; "molere" est falsificare vera, seu confirmare falsa per Verbum, "lignum" est bonum.
Apud Mosen,
"Non in pignus 2
accipies molam aut molarem, nam animam ille accipit in pignus" (Deuteronomius 24:6):
hoc fuit inter leges illorum, quarum omnes correspondebant spiritualibus: quod "non in pignus acciperent molam aut molarem", in spirituali sensu significabat quod non alicui auferrent copiam ex bono intelligendi vera, ita quod non deprivarent aliquem bonis et veris; quia illa significabantur, ideo dicitur, "Animam ille accipit in pignus", per quod significatur quod sic spiritualiter pereat.
Apud eundem,
"Morietur.... usque ad primogenitum ancillae quae post molam" (Exodus 11:5):
per "primogenitum ancillae quae post molam", significantur primaria fidei naturalis hominis, quae falsificata.
[3] Apud Matthaeum,
In consummatione saeculi "erunt duae molentes..., una assumetur, altera derelinquetur" (24:40, 41):
"consummatio saeculi" est ultimum tempus ecclesiae: per "duas molentes" intelliguntur qui confirmant se in veris et qui confirmant se in falsis ex Verbo; illi qui confirmant se in veris intelliguntur per illam "quae assumetur"; et illi qui se confirmant in falsis per illam "quae derelinquetur." Apud Evangelistas,
Jesus dixit, "Qui scandalizaverit unum parvorum..credentium in Me, expedit ei ut suspendatur mola asinaria in collum ejus, et demergatur in profundum maris" (Matthaeus 18:6; Marcus 9:42; Luca 17:2):
per "scandalizare unum parvorum credentium in Jesum", significatur pervertere illos qui agnoscunt Dominum; per "expedire ut suspendatur mola asinaria ad collum", significatur quod melius sit ei ut non sciverit aliquod bonum et verum, sed malum et falsum; hoc est "mola asinaria"; et "suspendi ad collum" est interceptio ne sciat bonum et verum: per "demergi in profundum maris", significatur dejici in infernum; quod hoc expediat, est quia scire bona et vera ac pervertere illa est profanare. Quid intelligitur per quod
Moses combusserit vitulum, et commoluerit usque in pollinem, ac sparserit super facies aquarum, et bibere fecerit filios Israelis (Exod 32:20; Deuteronomius 9:21),
videatur explicatum in Arcanis Caelestibus (n. 10462-10466).
[4] (Continuatio.)
Nunc aliquid dicetur de loquela spirituum cum homine. Creditur a multis quod homo a Domino doceri possit per spiritus secum loquentes; sed qui hoc credunt et volunt, non 3
sciunt quod id cum periculo animae illorum conjunctum sit. Homo, quamdiu in mundo vivit, in medio spirituum quoad suum spiritum est, et tamen non sciunt spiritus quod apud hominem sint, nec homo quod cum spiritibus sit: causa est, quia conjuncti sunt quoad affectiones voluntatis immediate, et quoad cogitationes intellectus mediate; homo enim cogitat naturaliter, spiritus autem cogitant spiritualiter; ac cogitatio naturalis et spiritualis non aliter unum faciunt quam per correspondentias, et unum per correspondentias facit ut alter non sciat aliquid de altero. Ut primum autem spiritus incipiunt loqui cum homine, e statu suo spirituali in naturalem hominis veniunt, et tunc sciunt quod sint apud hominem, et se conjungunt cum cogitationibus ejus affectionis, et ex illis cum illo loquuntur; non in aliud possunt intrare, similis enim affectio et inde cogitatio omnes conjungit, ac dissimilis separat. Ex eo est quod spiritus loquens sit in iisdem principiis cum homine, sive sint vera sive sint falsa, et quoque quod excitet illa, et per suam affectionem conjunctam affectioni hominis valide confirmet illa. Inde patet quod non alii spiritus quam similes loquantur cum homine, aut manifeste operentur in hominem, nam manifesta operatio cum loquela coincidit: ex eo est quod non alii quam spiritus Enthusiastici loquantur cum Enthusiastis; tum quod non alii quam spiritus Quaqueriani operentur in Quaqueros, et spiritus Moraviani in Moravianos; similiter foret cum Arianis, cum Socinianis, et cum haereticis aliis.
[5] Omnes spiritus cum homine loquentes, non sunt alii quam qui homines fuerunt in mundo, et tunc tales; quod ita sit, datum est per experientias nosse. Et quod ridiculosum est, cum homo credit quod Spiritus sanctus loquatur cum illo, aut operetur in illum, etiam spiritus credit se Illum esse; hoc commune est apud spiritus Enthusiasticos. Ex his patet periculum in quo homo est qui loquitur cum spiritibus, aut qui operationem eorum manifeste sentit. Homo nescit qualis sua affectio est, num bona vel mala, et cum quibus aliis conjuncta est; et si ei fastus propriae intelligentiae est, spiritus favet omni, cogitationi quae inde est; similiter si alicui est favor principiorum incensus ex igne quodam, qui datur apud illos qui non in veris sunt ex genuina affectione; cum spiritus ex simili affectione cogitationibus seu principiis hominis favet, tunc ducit unus alterum, sicut caecus caecum, dum uterque cadit in foveam. Pythonici olim tales fuerunt, et quoque magi in Aegypto et in Babele, qui propter loquelam cum spiritibus, ac propter operationem illorum in se manifeste sentitam, sapientes dicti sunt; sed per id cultus Dei in cultum daemonum conversus est, et ecclesia periit: quamobrem talia commercia filiis Israelis sub poena mortis interdicta sunt.
Footnotes:
1. The editors made a correction or note here.
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