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342.(5:13) And every created thing which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying. That this signifies the acknowledgment and thence the glorification of the Lord by the angels who are in the lowest parts of heaven, is clear from the signification of every created thing, as denoting all who are reformed. That to be created signifies to be reformed and regenerated, may be seen above, n. 16:15).
Here by every creature are meant all those who receive the gospel, and can thereby be reformed; the rest are not meant by creatures, because they do not receive, but hear and reject.
[2] From these considerations it is evident what the quality of the Word is in the sense of the letter, namely, that it is said creature, and that it is said every created thing, which is in heaven and on the earth, and under the earth, and such as are in the sea, and all that are in them. He who does not know that the sense of the letter is composed of such things as appear before the eyes, and that by these things spiritual [things] are meant, may easily be led to believe, that by every created thing which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, are meant the birds that fly in the heaven, the beasts that walk upon the earth, and the fishes that are in the sea; and the more so, because in various passages elsewhere in the Word, similar things are said of the birds of the heaven, the beasts of the earth, and also whales and fishes (as 322, 355).
[3] It shall now be explained who are meant by those in heaven, who by those on the earth, and under the earth, and who by those in the sea; by all of whom are meant those who are in the ultimates of heaven, the higher there by those who are in heaven, the lower there by those who are on the earth and under the earth, and the lowest there by those who are in the sea. There are three heavens, and each heaven is divided into three degrees, and similarly the angels who are in them; therefore in each heaven there are higher, middle, and lower [angels]; these three degrees of the ultimate heaven are meant by those who are in heaven, who are on the earth, and such as are in the sea. (Concerning which distinction of the heavens and of each heaven, see the Arcana Coelestia 4938, 4939, 9992, 10005, 10017, 10068; and concerning the ultimate degree, n. 3293, 3294, 3793, 4570, 5118, 5126, 5497, 5649, 9216; and in the work concerning Heaven and Hell 29-40.) It ought to be known, that in the spiritual world, where spirits and angels are, the appearance of all things is similar to that of the natural world where men are, namely, that there are mountains, hills, earths, and seas (see above, n. 304). Upon the mountains dwell the angels who are in the third or inmost heaven, upon the hills there those who are in the second or middle heaven, and upon the earth, and under the earth, and in the seas, those who are in the first or ultimate heaven. But the seas in which the inhabitants of the lowest heaven dwell, are not as the seas in which the evil dwell; they differ in the waves. The waves of the seas of the lowest heaven in which are the well-disposed, are light and pure; but the waves of the seas in which the evil are, are gross and impure; thus the seas are altogether different.
[4] I have been sometimes granted to see those seas, and also to converse with those who are in them; and it was found that those were there who had been merely sensual in the world, but yet well-disposed; and because they were sensual, they could not understand what the Spiritual is, but only what the Natural is, nor could they perceive the Word, and the doctrine of the church from the Word, otherwise than sensually. All these appear to be as in a sea; but those who are there do not seem to themselves to be in a sea, but, as it were, in an atmosphere of a kind similar to that in which they lived when in the world; that they are in the sea appears only before those who are above them. At this day there is an immense number there, because so many at this day are sensual. This ultimate part of heaven corresponds to the soles of the feet. On this account it is, that seas are so often mentioned in the Word, and also the fishes therein; and by the seas there are signified the general things of truth which belong to the natural man, and by the fishes sensual scientifics, which are the lowest things of the natural man, consequently, those are signified who are of such a quality, or those who are in them [i.e. sensual scientifics]. (What sensual things, and what sensual men are, and that they are both good and evil, see the Doctrine of the New Jerusalem 50.) From these considerations it can now be known what is meant by every created thing which is in heaven, and on the earth, and under the earth, and which are in the sea, and all that are in them.
[5] Similar things are signified by seas and by the things that are therein, which are called fishes and whales, in the following passages. In David:
"Let the heaven and the earth praise" Jehovah, "the seas, and everything that creepeth therein. For God will save Zion, and will build the cities of Judah" (Psalms 69:34, 35).
It is said also everything that creepeth therein, and those who are sensual are meant. By Zion which God shall save, and by the cities of Judah which He shall build, are meant the celestial church and its doctrine, - by Zion that church, and by cities the doctrine thereof. The same are meant by these words in David:
"Praise Jehovah from the earth, ye whales and all deeps" (Psalms 148:7).
The same are meant by whales. Hence also it is that Egypt is called a whale (Ezekiel 29:3); for by Egypt is signified the scientific part in the natural man, and by a whale the Scientific in general.
[6] Similar things are also signified elsewhere by those expressions. In the same:
"Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet; the flock and all herds; and also the beasts of the field; the bird of the heaven, and the fishes of the sea" (Psalms 8:6-8).
Here the subject treated of is the Lord, and His Divine power over heaven and earth; and by the flock and the herds, the beasts of the field, the bird of the heaven, and the fishes of the sea, are meant men, spirits, and angels, as to their spiritual and natural [qualities]; and by the fishes of the sea those who are in the ultimates of heaven, as shown above.
In Job:
"Ask the beasts now, and they shall teach thee; or the birds of the heaven, and they shall tell thee; or the shoot of the earth, and it shall teach thee; and the fishes of the sea shall declare unto thee. Who knoweth not from all these that the hand of Jehovah hath wrought this?" (Job 12:7-9).
[7] In Ezekiel:
"The angel brought me again unto the door of the house; where, behold, waters issued out from under the threshold of the house towards the east. Then he said unto me, These waters issue out toward the eastern border, and descend into the plain, and come towards the sea; they are sent out into the sea that the waters may be healed; whence it comes to pass, every living soul that creepeth, whithersoever the rivers come, shall live; whence it cometh that there is exceeding many fish, because these waters shall come thither; and they are healed, that everything may live whither the river cometh. According to their kind shall the fish be, as the fish of the great sea, exceeding many. The miry places thereof and the marshes thereof are not healed; they go away into salt" (47:1, 8-11).
By the waters issuing from under the threshold of the house towards the east, are signified truths from a heavenly origin, the waters denoting truths; the east denoting the good of heavenly love, and the house denoting heaven and the church. The plain into which the waters descend, and the sea into which they come, signify the ultimates of heaven and the church, consequently, those who are in ultimates, concerning whom we have spoken above, namely, those who are in knowledges of truth only from the ultimate sense of the Word, and apprehend them naturally and sensually. These, when they are in simple good, receive influx out of the higher heavens, whence it is that they also receive the spiritual in their knowledges, and thence some spiritual life. This is meant by "the waters are sent out into the sea, that the waters may be healed; whence it comes to pass that every living soul which creepeth, whithersoever the rivers come, shall live." Likewise by these words: "Whence it cometh that there is exceeding many fish, because these waters come hither, and are healed." But those who are of such a nature, and not good, are meant by these words: "The miry places thereof, and the marshes thereof are not healed; they go away into salt." To go away into salt signifies not to receive spiritual life, but to remain in a life merely natural, which, separated from spiritual life, is defiled with falsities and evils, which miry places and marshes denote.
[8] Similar things are signified by the sea, and by the fishes of the sea, in Isaiah:
"Behold, at my rebuke I dry up the sea, I make the rivers into a wilderness; their fish stinketh, because there is no water, and dieth for thirst" (50:3).
By rebuke is signified the desolation of all truth; by the sea is signified where truth is in its ultimate; by water is signified truth from a spiritual origin; by dying for thirst is signified desolation from a lack of that truth; by the fishes of the sea are signified those who are in the ultimates of truth, in whom there is no life from a spiritual origin.
[9] Similar things are signified by the fishes of the sea in Ezekiel:
"In my zeal, in the fire of mine indignation I will speak that the fishes of the sea may tremble before me, and the bird of the heavens, and the beast of the field, and every reptile that creepeth upon the earth" (7424, 7523, 7872). And by the fowls of the heaven and the fishes of the sea, are signified the affections of truth, and thoughts spiritual and natural, but, in the passages adduced, that they are about to perish.
[10] The reason that the sea and fishes signify such things is from the appearance in the spiritual world. All the societies there appear surrounded with an atmosphere corresponding with their affections and thoughts. Those in the third heaven, appear in an atmosphere pure as the ethereal [atmosphere]; those in the second heaven, appear in an atmosphere less pure, according to the nature of the air; the societies, however, in the ultimate heaven, appear surrounded with an atmosphere watery, as it were; but those who are in the hells appear surrounded with gross and impure atmospheres, some of them as in black waters, and others differently. It is the affections and the thoughts thence that produce those things around them; for spheres are exhaled from all, and these spheres are changed into such appearances. (Concerning those spheres, see the Arcana Coelestia 2489, 4464, 5179, 7454, 8630.) That those, however, who are in spiritual affection and the thought therefrom are signified by birds of the heaven, and those who are in natural affection and the thought therefrom, by fishes, is also from the appearance in the spiritual world; for there appear there both birds and fishes, over the earths birds, and in the seas fishes. It is the affections and the thoughts therefrom of those who are there that so appear. All know this who are in that world, and both the birds and the fishes have been often seen by me; that appearance is from correspondence. From these considerations it is evident why it is, that seas signify general things of truth, and whales and fishes the affections and thoughts of those who are in the generals of truth. That seas signify the general things of truth, may be seen in what was shown above, n. 275.
[11] The quality of those in the spiritual world who dwell in that watery atmosphere meant by seas, I wish to illustrate by one example only. Such, when they read these words in David,
"Everything that Jehovah willeth, he doeth in heaven and earth, in the seas and all deeps" (Psalms 135:6),
suppose that by heaven is meant the heaven visible before our eyes, and by the earth the habitable earth, and by the seas and deeps the seas and deeps, and thus that Jehovah does in them whatsoever He wills; and they cannot be led to believe that by heaven is meant the angelic heaven; by earth there, those who are below; and that by seas and by depths those there who are in ultimates. These things being spiritual, and above the sense of the letter, they are not willing, and scarcely are able, to perceive, because they see all things naturally and sensually.
[12] Hence also it is that by these words in the Apocalypse,
"I saw a new heaven and a new earth; for the first heaven and the first earth were passed away" (21:1),
it has been hitherto understood that the visible heaven and the habitable earth would perish, and that a new heaven and a new earth would appear; that by heaven here is meant the heaven where the angels are, and by the earth here is meant the church where men are. That they will become new, those who think merely naturally and sensually are unwilling [to admit], and, consequently, do not understand. For they do not suffer the mind to be raised out of merely natural light into spiritual light; for with them this is difficult, so much so that they can scarcely bear the Word to be understood otherwise than as the letter declares in its own sense, and as the natural man apprehends it. These persons are not unlike those birds that see and sing in obscure places, and in the light of day blink with the eyes and see little. The good among them are like those birds, and also like flying fishes; but the evil of that sort are like owls and horned-owls, which altogether shun the light of day, and they are like fishes which cannot be taken into the air without being deprived of life. The reason is, because with the good of that class, the internal spiritual man receives for a time spiritual influx from heaven, and hence some perception that it is so, although they do not see. With the evil, however, of that class the internal spiritual man is altogether shut; for every one has an internal and an external man, or both a spiritual and a natural; the internal or spiritual man sees from the light of heaven, but the external or natural man sees from the light of the world.
342. Verse 13. And every created thing that is in heaven, and on the earth, and under the earth, and those that are in the sea, and all that are in them, heard I saying, signifies the acknowledgment and consequent glorification of the Lord by the angels that are in the lowest parts of heaven. This is evident from the signification of "every created thing" as being all who are reformed. That "to be created" signifies to be reformed and regenerated, see above (n. Mark 16:15);
where "every creature" means all who receive the gospel and can be reformed by it; the rest are not meant by "creatures," because they do not receive, but hear and reject.
[2] From this the nature of the Word in the sense of the letter can be seen, namely, why the term "creature" is used, and why it is said "every created thing that is in heaven, and on the earth, and under the earth, and those that are in the sea, and all that are in them." He who does not know that the sense of the letter is made up of such things as appear before the eyes, and that these signify spiritual things, may easily be led to believe that "every created thing that is in heaven, and on the earth, and under the earth, and those that are in the sea, and all that are in them," mean the birds that fly in the sky, the beasts that walk on the earth, and the fishes that are in the sea; and the more because in various other passages in the Word, like things are said of "the birds of heaven," the "beasts of the earth," and also of "whales" and "fishes" (as in 322, 335).
[3] It shall now be explained who are meant by those "in heaven," who by those "on the earth and under the earth," and who by those "in the sea." All these mean those who are in the ultimates of heaven, those "in heaven" meaning the higher there, those "on the earth and under the earth" the lower there, and those "in the sea" the lowest there. There are three heavens, and each heaven is divided into three degrees; the same is true of the angels who are in them; consequently in each heaven there are higher, middle, and lower angels; these three degrees of the lowest heaven are meant by those "in heaven," those "on the earth," and those "in the sea." (Respecting this division of the heavens and of each heaven, see Arcana Coelestia, n. 4938, 9992, 10005, 10017, 10068; and respecting the lowest degree, n. 3293, 3294, 3793, 4570, 5118, 5126, 5497, 5649, 9216; and in the work on Heaven and Hell 29-40.)
It should be known, that in the spiritual world, where spirits and angels are, all things have the same appearance as in the natural world where men are, namely, there are mountains, hills, lands, and seas (See above, n. 304). The angels who are in the third or inmost heaven dwell upon the mountains, those who are in the second or middle heaven dwell upon the hills, and those who are in the first or lowest heaven dwell upon the earth and under the earth, and in the seas. But the seas in which the lowest of that heaven dwell are not like the seas in which the evil dwell; their waters are different. The waters of the seas in which the well-disposed in the lowest heaven dwell are rare and pure; but the waters of the seas in which the evil dwell are gross and impure; thus they are entirely different seas.
[4] These seas I have several times been permitted to see, and also to converse with those who are in them; and it was found that those were there who had been in the world merely sensual, and yet well-disposed; and because they were sensual they were unable to understand what the spiritual is, but only what the natural is; nor could they apprehend the Word and the doctrine of the church from the Word except sensually. All these appear to be as if in a sea; but those who are in it do not seem to themselves to be in a sea, but as it were in an atmosphere like that in which they had lived while in the world; they appear to be in a sea only to those who are above them. At this day there is an immense number there, because so many at this day are sensual. This lowest part of heaven corresponds to the soles of the feet. This is the reason why seas are so often mentioned in the Word, and also fishes therein, "seas" there signifying the generals of truth which belong to the natural man, and "fishes" the sensual knowledges [scientifica sensualia], which are the lowest things of the natural man, consequently such persons, that is, those who are in these knowledges, are signified. (What sensual things and what sensual men are, and that they may be either good or evil, see in The Doctrine of the New Jerusalem 50 .) From this it can be known what is meant by "every created thing that is in the heaven, and on the earth, and under the earth, and those that are in the sea, and all that are in them."
[5] Like things are signified in the following passages by "seas," and by the things that are in them, which are called "fishes" and "whales." In David:
Let heaven and earth praise Jehovah, the seas, and every thing that creepeth therein. For God will save Zion, and will build the cities of Judah (Psalms 69:34-35).
It is said also "every thing that creepeth therein," meaning those who are sensual. "Zion, which God will save," and "the cities of Judah, which He will build," mean the celestial church and its doctrine, "Zion" that church, and "cities" the doctrine. There is a like meaning in these words in David:
Praise Jehovah from the earth, ye whales and all deeps (Psalms 148:7); "whales" meaning the same. For this reason Egypt also is called a "whale" (Ezekiel 29:3);
for "Egypt" signifies the knowing faculty in the natural man, and "whale" knowing in general.
[6] These things have a like signification also elsewhere in the same:
Thou madest him to rule over the works of Thy hands; Thou hast put all things under his feet; the flock and all herds, and also the beasts of the field, the bird of heaven, and the fishes of the sea (Psalms 8:6-8).
This treats of the Lord, and His Divine power over heaven and earth; and "the flocks and the herds, the beasts of the field, the bird of heaven, and the fishes of the sea," mean the men, spirits, and angels, in respect to spiritual and natural things pertaining to them; and the "fishes of the sea" meaning those who are in the ultimates of heaven (as above).
In Job:
Ask, I pray, the beasts, and they shall teach thee, or the birds of heaven, and they shall tell thee, or the shrub of the earth, and it shall teach thee; and the fishes of the sea shall declare unto thee. Who knoweth not from all these that the hand of Jehovah doeth this? (Job 12:7-10).
[7] In Ezekiel:
The angel brought me back unto the entrance of the house; where behold, waters went out from under the threshold of the house towards the east. Then he said unto me, These waters go out toward the eastern border, and go down into the plain, and come towards the sea; they are sent forth into the sea that the waters may be healed; whence it cometh to pass that every living soul that creepeth, whithersoever the brooks come, shall live; whence it is that there are exceeding many fish, because these waters come thither, and they are healed, that everything may live whither the brook cometh. According to their kind shall the fish be, as the fish of the great sea, exceeding many. The miry places thereof and the marshes thereof are not healed; they are given to the salt (Ezekiel 47:1, 8-11).
"The waters going out from under the threshold of the house towards the east" signify truths from a celestial origin, "waters" meaning truths, "the east" the good of heavenly love, and "house" heaven and the church; the "plain into which the waters go down," and "the sea into which they come," signify the ultimates of heaven and the church, consequently those who are in ultimates (of whom above), namely, those who are only in the knowledges of truth from the outmost sense of the Word, and apprehend those knowledges naturally and sensually. When such are in simple good, they receive the influx of the higher heavens, whence it is that they also receive in their knowledges what is spiritual, and thus some spiritual life. This is meant by "the waters are sent forth into the sea, that the waters may be healed; whence it cometh to pass that every living soul that creepeth, whithersoever the brooks come, shall live;" likewise by these words, "whence it cometh that there are exceeding many fish, because these waters come thither, and they are healed." But those who are such, and are not good, are meant by these words, "The miry places thereof and the marshes thereof are not healed; they are given to salt;" "to be given to salt" signifying not to receive spiritual life, but to remain in a life merely natural, which, separate from spiritual life, is defiled by falsities and evils, which are "miry places" and "marshes."
[8] Like things are signified by "sea," and by "fishes of the sea," in Isaiah:
Behold, at My rebuke I dry up the sea, I make the rivers into a wilderness; their fish stinketh because there is no water, and dieth of thirst (Isaiah 50:2).
"Rebuke" signifies the desolation of all truth; "sea" signifies where truth is in its outmost; "water" signifies truth from a spiritual origin; "to die for thirst" signifies desolation from lack of that truth; "fishes of the sea" signify those who are in the ultimates of truth, in whom there is no life from a spiritual origin.
[9] "Fishes of the sea" have a like signification in Ezekiel:
In My zeal, in the fire of My fury I will speak; that the fishes of the sea, and the fowl of the heavens, and the wild beast of the field, and every creeping thing that creepeth upon the ground may quake before Me (Arcana Coelestia 7424, 7523, 7872); and "the fowl of the heavens and the fishes of the sea" signify the affections of truth and the thoughts spiritual and natural, but in the passages here cited, that these are about to perish.
[10] This significance of "sea" and "fishes" comes from the appearance in the spiritual world; all societies there appear surrounded by an atmosphere corresponding to their affections and thoughts; those in the third heaven appear in an atmosphere pure as the ethereal atmosphere; those in the second heaven appear in an atmosphere less pure, like the aerial; while the societies in the lowest part of heaven appear surrounded by an atmosphere, as it were watery; but those in the hells appear surrounded by gross and impure atmospheres, some of them as if in black waters, and others in other ways. It is the affections and the thoughts therefrom that produce these appearances around them; for spheres are exhaled from all, and these spheres are changed into such appearances. (Of these spheres, see Arcana Coelestia 2489, 4464, 5179, 7454, 8630.) It is also from the appearance in the spiritual world that those who are in spiritual affection and in thought therefrom are signified by "the birds of heaven," and those who are in natural affection and in thought therefrom by "fishes;" for both birds and fishes appear there, birds over the lands, and fishes in the seas. The affections and consequent thoughts of those who are there are what so appear; this is known to all who are in that world; and both the birds and the fishes have been many times seen by me: this appearance is from correspondence. From this it can be seen why "seas" signify the generals of truth, and "whales" and "fishes" the affections and thoughts of those who are in the generals of truth. That "seas" signify the generals of truth has been shown above n. 275.
[11] The quality of those in the spiritual world who dwell in that watery atmosphere which is meant by "seas," I will illustrate by a single example. When such read these words in David:
Everything that Jehovah willeth He doeth, in heaven and on earth, in the seas and all deeps (Psalms 135:6);
they do not know otherwise than that "heaven" means the heaven that is visible before our eyes, and "earth" the habitable earth, and "seas" and "deeps" the seas and deeps, thus that Jehovah does in these whatsoever He wills; and they cannot be led to believe that "heaven" means the angelic heaven; "earth" those there who are below, and "seas" and "depths" those there who are in the lowest parts. Because these things are spiritual, and above the sense of the letter, they are not willing and are scarcely able to perceive them because they see all things naturally and sensually.
[12] For this reason, from these words in Revelation:
I saw a new heaven and a new earth; for the first heaven and the first earth were passed away (Revelation 21:1).
It has been understood heretofore that the visible heaven and the habitable earth were to perish, and that a new heaven and a new earth were to arise. That "heaven" here means the heaven where angels are, and "earth" means the church where men are, and that these are to become new, those who think merely naturally and sensually are not willing to admit, and therefore do not understand; for they do not suffer their mind to be elevated out of the natural light into spiritual light. With such this is difficult, so much so that they can hardly bear that the Word should have any meaning beyond what the letter in its own sense declares and the natural man apprehends. Such persons are not unlike those birds that see and sing in dark places, but in the light of day blink with their eyes and see but little. The good among such are like these birds, and also like flying fishes; but the evil of this class are like night owls and horned owls, which altogether shun the light of day, or like fishes that cannot be elevated into the air without loss of life. The reason is that with the good of this class the internal spiritual man receives some little spiritual influx from heaven, consequently some perception that a thing is so although they do not see it; while with the evil of this class the internal spiritual man is entirely closed up. For everyone has an internal and an external man, or a spiritual and a natural; the internal or spiritual man sees from the light of heaven, but the external or natural man sees from the light of the world.
342. [Vers. 13.] "Et omne creatum quod est in caelo et in terra et sub terra, et in mari quae sunt, et quae in illis omnia, audivi dicentes." - Quod significet agnitionem et inde glorificationem Domini ab angelis qui in infimis caeli, constat ex significatione "omnis creati", quod sint omnes qui sunt reformati; quod "creari significet reformari et regenerari, videatur supra (n. 294 [a, b]); inde "creatum" significat quod reformatum et regeneratum est; sed respective ad angelos, de quibus haec dicuntur, significat illos qui in mundo reformati sunt, hoc est, e novo creati, omnes enim illi in caelo sunt. Simile quod hic per "creatum" intelligitur per "creaturam" apud Marcum,
Jesus dixit discipulis, "Euntes in mundum universum praedicate Evangelium omni creaturae" (16:15);
per "omnem creaturam" ibi intelliguntur omnes qui recipiunt Evangelium, et per id reformari possunt; reliqui non intelliguntur per "creaturas "quia non recipiunt, sed audiunt et rejiciunt.
[2] Ex his constare potest quale est Verbum in sensu litterae, quod nempe dicatur "creatura", et quod dicatur "omne creatum quod in caelo et in terra et sub terra, et quae in mari sunt, et quae in illis omnia": qui non scit quod sensus litterae sit ex talibus quae apparent coram oculis, et quod per illa intelligantur spiritualia, facile potest perduci ad credendum quod per "omne creatum quod est in caelo et in terra et sub terra, et in mari quae sunt, et quae in illis omnia", intelligantur aves quae in caelo volant, bestiae quae super terra gradiuntur, et pisces qui in mari sunt; et hoc eo magis quia in variis locis alibi in Verbo similia dicuntur de "avibus caeli", "bestiis terrae", tum etiam de "balaenis" et "piscibus" (Ut Ezechiel 39:17; Psalms 148:7; Hiob 12:7, 8; Apocalypsis 19:17; et alibi): sed usque illi quorum mens aliquantum elevari potest supra sensum litterae, interiori visu illico percipiunt quod per illa intelligantur angeli et spiritus qui in caelo et sub caelo sunt, et quod illi sint qui auditi Johanni cum in spiritu fuit: nam legitur, "Audivi dicentes, Sedenti super throno et Agno benedictio et honor et gloria et robur in saecula saeculorum"; ex quibus constare potest quod sint angeli in infimis caeli qui per "omne creatum in illis" intelliguntur: hoc sequitur etiam ex eo, quod in versibus qui praecedunt actum sit de angelis superiorum caelorum et de angelis inferiorum caelorum, quod illi agnoverint et glorificaverint Dominum (videatur supra, n. 322 et 335 1
).
[3] Nunc dicetur quinam per illos "in caelo", quinam per illos "in terra et sub terra", et quinam per illos "in mari " intelliguntur: per omnes illos intelliguntur qui in ultimis caeli sunt, superiores ibi per illos qui "in caelo", inferiores ibi qui "in terra et sub terra", et infimi ibi qui "in mari." Sunt tres caeli, et quodlibet caelum distinctum est in tres gradus; similiter angeli qui in illis; quapropter in quovis caelo sunt superiores, medii et inferiores. Hi tres gradus caeli ultimi intelliguntur per illos qui "in caelo", qui "in terra", et qui "in mari." (De qua distinctione caelorum et cujusvis caeli, videatur in Arcanis Caelestibus, n. 4938, 4939, 9992, 10005, 10017, 10068; et de ultimo gradu, n. 3293, 3294, 3793, 4570, 5118, 5126, 5497, 5649, 9216: et in opere De Caelo et Inferno 29-40.)
Sciendum est quod in mundo spirituali, ubi sunt spiritus et angeli, similis facies sit omnium qualis est in mundo naturali ubi sunt homines; quod nempe ibi sint montes, sint colles, sint terrae, et maria (videatur supra, n. 304 [a]): super montibus habitant angeli qui in tertio seu intimo caelo, super collibus ibi qui in secundo seu medio caelo, et super terra ac sub terra et in maribus illi qui in primo seu ultimo caelo. Sed maria in quibus infimi hujus caeli habitant, non sunt sicut maria in quibus habitant mali; differunt undis: undae marium in quibus sunt probi qui in infimo caelo, sunt tenues et purae; sed undae marium in quibus sunt mali, sunt crassae et impurae, ita prorsus alia maria.
[4] Datum mihi aliquoties videre illa maria, et quoque loqui cum illis qui in illis sunt, et compertum est quod essent ibi qui mere sensuales fuerunt in mundo, sed usque probi; et quia sensuales erant, non potuerunt intelligere quid esset spirituale, sed solum quid naturale, nec percipere Verbum et doctrinam ecclesiae ex Verbo, nisi quam sensualiter. Omnes illi apparent sicut in mari; verum illi qui ibi sunt non sibi videntur in mari esse, sed sicut in simili atmosphaera in quali dum vixerunt in mundo: quod in mari sint, apparet solum coram illis qui supra sunt. Hodie est ibi ingens numerus, ex causa quia tam multi hodie sunt sensuales. Ultima haec pars caeli correspondet plantis pedum. Ex hoc est quod toties in Verbo nominentur "maria", et quoque ibi "pisces"; et per "maria" ibi significantur communia veri, quae sunt naturalis hominis, ac per "pisces" scientifica sensualia, quae sunt infima naturalis hominis; proinde significantur illi qui tales sunt, seu qui in illis sunt. (Quid sensualia et quid sensuales, et quod sint tam boni quam mali, videatur in Doctrina Novae Hierosolymae, n. 50.) Ex his nunc sciri potest quid intelligitur per "omne creatum, quod est in caelo, et in terra et sub terra, et in mari quae sunt, et in illis omnia."
[5] Similia per "maria" et per illa quae ibi, quae vocantur "pisces" et "balaenae", significantur in sequentibus his locis:
Apud Davidem,
"Laudent" Jehovam "caelum et terra, maria et omne repens in illis; quia Deus salvabit Zionem, et aedificabit urbes Jehudae" (Psalms 69:35, 36 [B.A. 34, 35]):
dicitur etiam "omne repens" in illis, ac intelliguntur qui sensuales sunt; per "Zionem" quem Deus salvabit, et per "urbes Jehudae" quas aedificabit, intelligitur ecclesia caelestis et doctrina ejus, per "Zionem" ecclesia illa, et per "urbes" doctrina. Similia per haec apud Davidem,
"Laudate Jehovam e terra, balaenae et omnes abyssi" (Psalms 148:7);
iidem intelliguntur per "balaenas." Inde etiam est quod Aegyptus dicatur "balaena" (Ezechiel 29:3): per "Aegyptum" enim significatur scientificum quod in naturali homine, et per "balaenam" scientificum in communi.
[6] Similia etiam per illa significantur alibi apud eundem,
"Dominari fecisti Eum super opera manuum tuarum, omnia posuisti sub pedes Ejus, gregem et armenta omnia, etiamque bestias agri, avem caeli, et pisces maris" (Psalms 8:7-9 [B.A. 6-8]):
agitur ibi de Domino, ac de Ipsius Divina potestate super caelum et terram; et per "gregem et armenta, bestias agri, avem caeli, et pisces maris", intelliguntur homines, spiritus et angeli 2
quoad spiritualia et naturalia eorum; ac per "pisces maris" illi qui in ultimis caeli, ut supra.
Apud Hiobum,
"Quaere, quaeso, bestias et docebunt te; aut aves caeli et annuntiabunt tibi; aut virgultum terrae et docebit te; et narrabunt tibi pisces maris: quis non novit ex his omnibus, quod manus Jehovae faciat illud?" (12:7-10.)
[7] Apud Ezechielem,
Angelus "reduxit me ad ostium Domus, ubi ecce aquae exibant de sub limine Domus versus orientem:.... tum dixit ad me, Aquae hae exeuntes ad terminum orientalem, et descendunt in planitiem, ac veniunt versus mare; in mare emissae ut sanentur aquae: unde fit, omnis anima vivens quae reptat, quocunque veniunt fluvii, vivet; unde fit piscis multus valde, quia veniunt eo aquae hae, et sanantur, ut vivat omne quo venerit fluvius:.... juxta speciem erit piscis, sicut piscis maris magni, multus valde. Caenosa ejus et paludes ejus non sanantur, in salem abeunt" (47 [1,] 8-11):
per "aquas exeuntes de sub limine Domus versus orientem", significantur vera ex origine caelesti: "aquae" sunt vera, "oriens" est bonum amoris caelestis, et "Domus" est caelum et ecclesia: "planities" in quam descendunt aquae, et "mare" in quod veniunt, significant ultima caeli et ecclesiae, proinde illos qui in ultimis sunt (de quibus supra), nempe qui in solis cognitionibus veri ex sensu ultimo Verbi, et illas naturaliter ac sensualiter capiunt; hi, cum simplices boni sunt, recipiunt influxum e caelis superioribus, unde est quod etiam recipiant spirituale in suis cognitionibus, et inde vitam aliquam spiritualem; hoc intelligitur per quod "aquae in mare emissae ut sanentur aquae, unde fit omnis anima vivens quae reptat, quocunque veniunt fluvii, vivet"; tum per haec "unde fit piscis multus valde, quia veniunt eo aquae hae, et sanantur": at illi qui tales sunt, et non boni, intelliguntur per haec, "Caenosa ejus et paludes ejus, quae non sanantur, in salem abeunt"; "in salem abire" significat non recipere vitam spiritualem, sed manere in vita mere naturali, quae separata a vita spirituali est conspurcata falsis et malis, quae sunt "caenosa" et "paludes."
[8] Similia per "mare" et "pisces maris" significantur apud Esaiam,
"En per increpationem meam exsicco mare; pono fluvios in desertum, putrescet piscis eorum eo quod non sit aqua, et morietur siti" (50:2 3
):
per "increpationem" significatur desolatio omnis veri; per "mare" significatur ubi verum in suo ultimo est; per "aquam" significatur verum ex origine Spirituali; per "mori siti" significatur desolatio ob defectum illius veri; per "pisces marium" significantur qui in ultimis veri sunt, quibus non aliqua vita ex origine spirituali.
[9] Similia per "pisces marium" significantur apud Ezechielem,
"In zelo meo, in igne indignationis meae loquar, .... ut contremiscant coram Me pisces maris, et avis caelorum, et bestia agri, et omne reptile repens super terra" (38:19, 20):
apud Hoscheam,
"Latrocinantur, et sanguines attingunt; propterea lugebit terra, et contabescet omnis habitans in ea, quoad bestiam agri, et quoad avem caelorum, etiamque pisces maris colligentur" (4:2, 3):
et apud Zephaniam,
"Consumendo consumam omnia desuper faciebus terrae, .... consumam hominem et bestiam, consumam avem caelorum, et pisces maris" (1:2, 3);
per "hominem et bestiam", cum una dicuntur, significantur affectiones boni interiores et exteriores (videatur n. 4
AC 7424, 7523, 7872); et per "aves caelorum et pisces maris" significantur affectiones veri et cogitationes spirituales et naturales, sed in allatis locis quod periturae sint.
[10] Quod "mare" et "pisces" talia significent est ex apparentia in spirituali mundo: omnes societates quae ibi sunt, apparent circumdatae atmosphaera correspondente affectionibus et cogitationibus eorum; illae quae in tertio caelo sunt, apparent in atmosphaera pura sicut aetherea; illae quae in secundo caelo sunt, apparent in atmosphaera minus pura, qualis aerea; societates autem quae in ultimo caeli sunt apparent circumdatae atmosphaera sicut aquea: at illi qui in infernis sunt, apparent circumdati crassis et impuris atmosphaeris, quidam sicut in nigris aquis, et alii aliter: sunt affectiones et inde cogitationes quae producunt illa circum eos; ab omnibus enim exhalantur sphaerae, et hae sphaerae vertuntur in tales apparentias. (De sphaeris illis videatur in Arcanis Caelestibus, n. 2489, 4464, 5179, 7454, 8630.) Quod autem illi qui in spirituali affectione et inde cogitatione sunt, significentur per" aves caeli", et illi qui in naturali affectione et inde cogitatione per "pisces", est quoque ex apparentia in mundo spirituali: apparent enim ibi tam aves quam pisces, supra terras aves, et in maribus pisces; sunt affectiones et inde cogitationes eorum qui ibi sunt quae ita apparent; hoc sciunt omnes qui in illo mundo sunt; et quoque tam aves quam pisces a me visi sunt pluries; illa apparentia est ex correspondentia. Ex his constare potest unde est quod "maria" significent communia veri, ac "balaenae", et "pisces" illorum affectiones et cogitationes qui in communibus veri sunt.
(Quod "maria" significent communia veri, ostensum videatur supra, n. 275.)
[11] Quales illi sunt qui in aquea illa atmosphaera quae intelligitur per "maria", in mundo spirituali habitant, velim unico exemplo illustrare: illi dum legunt haec apud Davidem,
"Omne quod vult Jehovah, facit in caelo et terra, in maribus et omnibus abyssis" (Psalms 135:6),
non aliter sciunt quam quod per "caelum" intelligatur caelum aspectabile coram oculis, et per "terram" terra habitabilis, et per "maria" et "abyssos" maria et abyssi, ita quod Jehovah faciat in illis quicquid vult; et non adduci possunt ad credendum quod per "caelum" intelligatur caelum angelicum, per "terram" ibi illi qui infra sunt, et per "maria" et per "abyssos" illi qui ibi in ultimis sunt; haec quia spiritualia sunt, et supra sensum litterae, non volunt et aegre possunt percipere, ex causa quia omnia vident naturaliter et sensualiter.
[12] Inde quoque est quod per haec verba in Apocalypsi,
"Vidi caelum novum et terram novam, nam primum caelum et prima terra abiit" (21:1),
hactenus intellectum fuerit quod caelum aspectabile et terra habitabilis peritura sint, ac novum caelum et nova terra exstitura: quod per "caelum" ibi intelligatur caelum ubi angeli, ac per "terram " ibi intelligatur ecclesia ubi homines, quod nova futura sint, non [percipere] volunt et inde non intelligunt illi qui mere naturaliter et sensualiter cogitant; non enim patiuntur ut mens eorum e luce naturali in lucem spiritualem elevetur; hoc enim aegrum illis est, usque adeo ut vix sustineant quod aliud intelligatur quam quod littera in suo sensu dictat, et naturalis homo capit. Non sunt dissimiles illis avibus quae in obscuris vident et cantant, et ad lucem diei nictant oculis et parum vident: boni ex iis sunt illis similes, et quoque piscibus volantibus; at mali illius generis sunt similes noctuis et bubonibus, quae prorsus fugiunt lucem diei, et sunt similes piscibus qui non elevari possunt in aerem quin exanimentur. Causa est, quod apud bonos illius generis internus spiritualis homo aliquantisper recipiat influxum spiritualem e caelo, et inde aliquam perceptionem quod ita sit, tametsi non vident; apud malos autem illius generis internus spiritualis homo prorsus, occlusus est: est enim cuivis homo internus et externus, seu spiritualis et naturalis; internus seu spiritualis homo videt ex luce caeli, at externus seu naturalis homo videt ex luce mundi.
Footnotes:
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