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520. And the third part of [the waters] became wormwood. That this signifies that all truth in the understanding and in doctrine became such, is evident from the signification of the third part, which denotes all, here all truth in the understanding, and in doctrine, because stated of rivers and fountains of waters, which signify the understanding of truth, and doctrine from the Word. That the third part signifies all, may be seen above (n. 506). And from the signification of wormwood, which denotes truth mingled with the falsity of evil, as explained in the article above. It is therefore evident, that the third part becoming wormwood, signifies that all truth in the understanding and in doctrine was intermingled with the falsity of evil. Truth is intermingled with the falsity of evil, when evils of the life, which are adulteries, whoredoms, murders, hatreds of various degrees, enmities, injustice for the sake of gain, artful and secret thefts and robberies, cunning, deceit, and other things of a similar nature, are confirmed by the sense of the letter of the Word; also when falsities of religion are thus confirmed by those who are in the love of self, and thence in the pride of [their] own intelligence. The reason why truths are then mingled with the falsities of evil, is, that all things of the Word are truths, but when they are applied and made use of to confirm evils of the life, and false principles of religion, then the truths of the Word are intermingled with the falsities of evil, and they are consequently no longer truths, but truths falsified, which in themselves are falsities. In order that the truths of the sense of the letter of the Word may continue to be truths, they must be applied to confirm goods of the life, and true principles of religion, but if they are drawn aside and diverted from this application as their end, they are no longer truths, because there is not any perception of truth in them. Perception of truth comes from good, but not from evil.
[2] In every detail of the Word there is a marriage of good and truth, therefore, if in the truths of the Word, there is not good from the person who perceives them they are without their consort, and may be applied for the purpose of every evil desire, and of every kind of false principles, and consequently become falsities of evil. In this way the truths of the Word are falsified by all those who from self love are in the pride of [their] own intelligence. For interiorly evils of every kind from the love of self are dominant, and falsities of every kind from the pride of [man's] own intelligence, while outwardly, in the speech and in preaching, there are truths from the Word, which before those who are in simple good sound like truths, but so far as the person speaking or preaching is concerned, they are interiorly full of falsities of every kind. The truth of the Word with such persons is like a vessel pure and shining, wherein are foul waters which are not seen through the vessel by those who are in simple good, but clearly by the angels of heaven.
520. And the third part [of the waters] became wormwood, signifies that every truth in the understanding and in doctrine became such. This is evident from the signification of "the third part," as being all, here every truth in the understanding and in doctrine, because it is predicated of "the rivers" and "the fountains of waters," which signify the understanding of truth, and doctrine from the Word (that "the third part" signifies all, see above, n. 506; also from the signification of "wormwood," as being truth mixed with the falsity of evil (as was explained in the preceding article). This makes evident that "the third part became wormwood" signifies that every truth in the understanding and in doctrine was mixed with the falsity of evil. Truth is mixed with the falsity of evil when evils of life, which are adulteries, whoredoms, murders, hatreds of various kinds, enmities, injustices for the sake of gain, artful and clandestine thefts and robberies, cunning, deceit, and other like evils are confirmed by the sense of the letter of the Word, so, too, when falsities of religion are upheld by such means by those who are in the love of self, and thus in the pride of self-intelligence. Truths are then mixed with the falsities of evil, because all things of the Word are truths, but when they are applied and wrested to confirm evils of life and false principles of religion, the truths of the Word are mingled with the falsities of evil, and in this way truths themselves come to be no longer truths, but truths falsified, and these in themselves are falsities. The truths of the sense of the letter of the Word, that they may remain truths, must be applied to the confirmation of goods of life and true principles of religion; if they are drawn aside and diverted from this application as their end they are no longer truths, since there is no perception of truth in them. The perception of truth comes from good, not from evil.
[2] For in every part of the Word there is a marriage of good and truth; consequently if good is not in the truths of the Word, as they are perceived, truths are without their consort, and may be applied to any evil cupidities and to any false principles whatsoever, and thus become the falsities of evil. In this way the truths of the Word are falsified by all those who from self-love are in the pride of self-intelligence; for inwardly, evils of every kind from love of self, and thence falsities of every kind from the pride of self-intelligence, have rule, while outwardly, in speech and in preaching, there are truths from the Word which sound like truths to those who are in simple good, but within with the one speaking or preaching these swarm with falsities of every kind. With such the truth of the Word is like a vessel pure and shining, in which are filthy waters that are not seen through the vessel by those who are in simple good, but are plainly seen by the angels of heaven.
520. "Et facta est tertia pars [aquarum] absinthium." - Quod significet quod tale factum sit omne verum in intellectu et in doctrina, constat ex significatione "tertiae partis", quod sit omne; hic omne verum in intellectu et in doctrina, quia dicitur de "fluviis" et de "fontibus aquarum", per quos significatur intellectus veri et doctrina ex Verbo; (quod "tertia pars" significet omne, videatur supra, n. 506); et ex significatione "absinthii", quod sit verum mixtum falso mali (de qua in mox superiore articulo): ex his constare potest quod per "facta est tertia pars absinthium", significetur quod omne verum in intellectu et in doctrina mixtum sit falso mali. Tunc verum miscetur falso mali, quando mala vitae, quae sunt adulteria, scortationes, neces, odia varii generis, inimicitiae, injustitiae propter lucra, furta et latrocinia astuta et clandestina, astus, doli, et similia, per sensum litterae Verbi confirmantur; similiter falsa religionis ab illis qui in amore sui, et inde in fastu propriae intelligentiae sunt. Quod tunc vera misceantur falsis mali, est quia omnia Verbi sunt vera, sed cum applicantur et deducuntur ad confirmanda mala vitae et principia religionis falsa, tunc commiscentur vera Verbi falsis mali; per quod ipsa vera non amplius fiunt vera, sed vera falsificata, quae in se sunt falsa. Vera sensus litterae Verbi, ut permaneant vera, applicanda sunt ad confirmandum bona vitae, et ad confirmandum principia vera religionis; si ex illa applicatione ut fine detrahuntur et abducuntur, non sunt vera amplius, quoniam non est aliqua perceptio veri in illis. Ex bono venit perceptio veri, non autem ex malo:
[2] est enim in singulis Verbi conjugium veri et boni; quare si veris Verbi non inest bonum a percipiente, sunt vera absque sua consorte, et possunt ad quascunque cupiditates malas et ad quaecunque principia falsa applicari, et sic fieri falsa mali. Ita falsificantur vera Verbi ab omnibus illis qui in fastu propriae intelligentiae sunt ex amore sui; intus enim regnant omnis generis mala ex amore sui, et omnis generis falsa ex fastu propriae intelligentiae inde; sed extra in loquela et praedicatione sunt vera ex Verbo, quae sonant coram illis qui in simplici bono sunt ut vera, sed intus apud loquentem seu praedicantem scatent omnis generis falsis. Verum Verbi apud illos est sicut vas purum et nitidum, in quo sunt: aquae spurcae, quae non transparent per vas coram illis qui in simplici bono sunt, sed manifeste coram angelis caeli.