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543. And out of the smoke came forth locusts upon the earth. That this signifies that from infernal falsities they became corporeal sensual in the church, is plain from the signification of smoke, which denotes infernal falsity, concerning which see above (n. 539), where it is shewn, that by the well of the abyss, out of which the smoke ascended, is signified the hell where and whence are the falsities of evil which falsify the truths of the Word; consequently, smoke here signifies infernal falsity; and from the signification of locusts, which denote the ultimate Sensual of man which is in the falsity of evil, concerning which we shall speak presently; and from the signification of coming forth upon the earth, as denoting upon the church, for the earth signifies the church. The things also, which are contained in the Apocalypse are predicted concerning the church and its state.
[2] That the locust signifies the ultimate Sensual of man, which is in the falsity of evil, is evident from all the details in this chapter as far as verse 12; and it is evident from the explanation of these that nothing else is meant by locusts. But here it shall first be explained what is meant by the ultimate Sensual of man. It is not the Sensual of sight, hearing, smell, taste, and touch, that is here meant, for these things are proper to the body, but it is the ultimate of thought and affection, which is first opened with infants, and which is of such a nature that they think of nothing else, and are influenced by no other objects than those which make one with the senses above mentioned. For infants learn to think by means of the senses, and to be affected by objects according to the things which have pleased the senses; wherefore, the first Internal that is opened in them is the Sensual, which is called the ultimate Sensual of man, and also the corporeal Sensual. But afterwards, as the infant grows older and reaches boyhood, the more interior Sensual is opened, from which he thinks naturally, and is also affected naturally. At length, when he becomes a youth and young man, the Sensual still more interior is opened, from which he thinks rationally, and, if he is in the good of charity and faith, spiritually; and also he is rationally and spiritually affected. This thought and affection is called the rational and spiritual man, while the former is called the natural man, and the first the sensual man.
[3] With every man, the interiors of his thought and affection, are successively opened, and this by continual influx out of heaven from the Lord; by this influx the Sensual is first formed which is nearest to the body, whence man becomes sensual; afterwards the Natural whence he becomes natural; and after this the Rational and with that the Spiritual, whence he becomes a rational and spiritual man. But this is formed and perfected only in proportion as man thinks concerning God, and Divine things from God, and in proportion as he is affected with them, that is, in proportion as he wills and lives according to them. For if this does not take place, then the spiritual man is opened in a general way, but is not formed, much less perfected. By the opening of the spiritual man in a general way, man has the faculty of thinking, and from thought of speaking rationally, for this is the common effect of the influx of heaven with every man. Hence it is clear, that man has thoughts and affections both spiritual, natural, as well as sensual, and that those have spiritual thoughts and affections who think from God concerning God and Divine things; but that those only have natural thoughts and affections who do not think from God concerning God and Divine things, but only from themselves, or from the world concerning themselves or the world. But it must be understood, that to think from self or from the world is not to think from these but from hell, for he who does not think from God thinks from hell, it being impossible for any one to think from both at the same time.
But those who deny God, and thence the Divine things of heaven and the church, and confirm themselves against them, all become sensual men more or less, according to confirmations. When their minds are engaged upon spiritual things they think only about falsities, and are affected with evils; and if they think about any truths, whether they be spiritual, moral, or civil, it is only from the knowledge (scientia) of such things as are in the memory, and they see nothing beyond causes the most obvious, and which they are also able to confirm; and if they are influenced by goods, it is merely from a delight which is for the sake of themselves, or of the world, thus from some desire pertaining to the love of self, or to the love of the world. The thought of the sensual man is called material thought, and his affection is called corporeal affection, which is cupidity.
[4] Moreover, it is to be observed that all the evils derived by man from his parents, which are called hereditary evils, reside in his natural and sensual man, but not in the spiritual; hence it is that the natural man, and particularly the sensual man is opposed to the spiritual. For the spiritual man from infancy is closed, and it is opened and formed only by Divine Truths received in the understanding and will; and in proportion as the spiritual man is opened and formed, and according to the quality thereof, in the same proportion are the evils of the natural and sensual man removed, and goods implanted in their place. Since all evils reside in the natural and sensual man, it follows that falsities reside there also, because all falsities are of evil; for while man desires, and wills from evil, he thinks and speaks from falsity; for the evil of the will, when it forms itself in the thought, so that its quality is clear to others, or to himself, is called falsity, wherefore falsity is the form of evil, as truth is the form of good.
From these considerations the nature and quality of the man who is called a sensual man is evident, and that a man becomes sensual when he acts out the evils into which he is born and adds more to them from himself. So far as he does this, and confirms himself therein, so far the spiritual man is kept closed; in which case the natural and sensual man denies Divine things which pertain to heaven and the church, and acknowledges only such things as pertain to the world and Nature; in fact, the sensual man, is then so blind as to believe nothing but what he sees with his eyes, and touches with his hands. In this state are many of the learned, however wise and intelligent they may be supposed to be from their ability to speak from the knowledges (scientiae) that are in the memory, and this apparently like rational men; because their spiritual mind is opened in a general way, as is the case with every man, as shown above.
[5] Because in that which follows in this chapter much is said concerning the locust, and as the locust signifies the Sensual, which is the ultimate or extreme of the natural man, it is important that the nature and quality of this Sensual should be fully known, and therefore also who and what the sensual man is. I shall, therefore, quote here what has been stated and shown in the Arcana Coelestia on this subject as follows. The Sensual is the ultimate of the life of man, inhering and adhering to his Corporeal (n. 5077, 5767, 9122, 9216, 9331, 9730). He is called a sensual man, who judges all things from the bodily senses, and who, believes nothing but what he can see with his eyes and touch with his hands, saying that this is something, and rejecting everything else (n. 5094, 7693). Such a man thinks in things outermost, and not interiorly from any spiritual light (n. 5089, 5094, 6564, 7693). The interiors of the mind, which sees from the light of heaven, are closed, so that a man sees therein nothing of the truth pertaining to heaven and the church (n. 6564, 6844, 6845). In a word, he is in a gross natural light, and thus perceives nothing that is from the light of heaven (n. 6201, 6310, 6564, 6844, 6845, 6598, 6612, 6614, 6622, 6624). Hence he is interiorly opposed to the things of heaven and the church (n. 6201, 6317, 6844, 6845, 6948, 6949). The learned, who have confirmed themselves against the truths of the church, are sensual (n. 6316). Sensual men reason with acuteness and readiness, because their thought lies near their speech, so as to be almost in it, and because they place all intelligence in discoursing from the memory alone (n. 195, 196, 5700, 10236); but they reason from the fallacies of the senses, with which the vulgar are captivated (n. 5084, 6948, 6949, 7693). Sensual men are crafty and malicious above all others (n. 7693, 10236). The covetous, adulterers, the voluptuous, and the deceitful, are especially sensual (n. 6310); their interiors are unclean and filthy (n. 6201); thereby they communicate with the hells (n. 6311). They who are in the hells are sensual, and the more so the deeper their hells (n. 4623, 6311). The sphere of infernal spirits conjoins itself with the Sensual of man from behind (n. 6312). Those who reasoned from the Sensual, and thence against the genuine truths of faith, were called by the ancients serpents of the tree of knowledge (n. 195, 196, 197, 6398, 6949, 10313). The Sensual of man, and the sensual man, are further described (n. 10236); and the extension of the Sensual in man (n. 9731). Sensual things ought to be in the last place and not in the first, and with a wise and intelligent man, they are in the last place, and subject to interior things, but with an unwise man, they are in the first place, and govern, and these are they who are properly called sensual (n. 5077, 5125, 5128, 7645). If sensual things are in the last place, a way is opened by them to the understanding, and truths are perfected by a mode of extraction (n. 5580). The sensual things of man are proximately extant to the world, and admit the things which flow to them from the world, and as it were sift them (n. 9726). The external or natural man communicates by means of those things with the world, but by rational things with heaven (n. 4009). Sensuals thus minister such things as are serviceable to the interiors of the mind (n. 5077, 5081). There are sensual things which minister to the intellectual part, and others which minister to the will part (n. 5077). Unless the thought be elevated from sensual things, man can attain but little wisdom (n. 5089). A wise man thinks above the Sensual (n. 5089, 5094). Man, when his thought is elevated above sensual things, comes into a clearer light, and at length into heavenly light (n. 6183, 6313, 6315, 9407, 9730, 9922). Elevation above things sensual, and withdrawal from them, were known to the ancients (n. 6313). Man in his spirit might see things that are in the spiritual world, if he could be drawn away from the sensual things of the body, and be elevated into the light of heaven by the Lord (n. 4622); the reason of this is, that it is not the body which thinks, but the spirit of man in the body in proportion as he thinks in the body, in the same proportion he thinks grossly obscurely, thus in darkness, but in proportion as he thinks not in the body, he thinks clearly in the light 4622, 6614, 6622). The ultimate of the understanding is the Scientific Sensual, and the ultimate of the will is sensual delight (n. 9996). What the difference is between the sensual things which are in common with the beasts, and those which are not common with them (n. 10236). There are sensual persons who are not evil, because their interiors are not shut, in the manner [above described]; concerning their state in the other life see n. 6311.
[6] That the locust signifies nothing else but the Sensual of man just described, is evident also from other passages in the Word where the locust is mentioned.
Thus in Moses:
"Moses stretched forth his rod over the land of Egypt, and Jehovah brought an east wind upon the land all that day, and all that night; and when it was morning the east wind brought the locust. And the locust went up over all the land of Egypt, and rested in all the border of Egypt, very grievous, before it there was no such locust, neither after it shall there be such. And they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the tree which the hail had left; and there remained not any green thing on the trees, or in the herb of the field, through all the land of Egypt." And the locust filled the house of Pharaoh, and the house of all his servants, and the house of all the Egyptians (Exodus 10:4, 6, 13-15).
All the miracles in Egypt, as well as all the other miracles recorded in the Word, involve and signify spiritual things pertaining to heaven and the church, consequently the plagues of Egypt signify spiritual plagues. This plague of the locusts denotes the destruction of the whole natural man by the rushing in of evil and falsity from the Sensual. Egypt signifies the natural man as to the Scientific and what is pleasurable therein, and "locust" the falsity and evil of the sensual man vastating the natural man, that is, expelling thence and destroying all the truth and good of the church; therefore it is said, "The locust went up over all the land of Egypt, and rested in all the border of it." The land of Egypt signifies the Natural of the men of the church, and by the border of Egypt is signified their Sensual. For the Sensual is the ultimate or outermost of the Natural, wherefore it is its boundary; the locust is the falsity and evil therein.
Because the falsity and the evil of the sensual man are the most grievous being corporeal and earthly, therefore it is said that the locust was very grievous, that there was none like it before, nor would there be any such after it. The reason of this was, that the Egyptians had the knowledge (scientia) of correspondences, and from it they had a knowledge of spiritual things pertaining to heaven, but these they turned into what was magical. Because the falsity and evil [of the sensual man] when they break into the natural man, lay it altogether waste, by destroying every truth and every good therein, it is therefore said that the locust "covered the face of the whole earth, so that the land was darkened, and they did eat every herb of the land, and all the fruit of the trees"; the land of Egypt, denoting the Natural of the men of the church, the herb of the land denoting the truth, and the fruit of the tree the good therein. The same is also meant by the locust filling the houses of Pharaoh, and the houses of his servants, and of all the Egyptians, for the house of Pharaoh, and the houses of his servants and all the Egyptians signify the natural mind in its whole extent. For house in the Word signifies the interior things of man which belong to his inner and to his outer mind, and in this case those things which are of his natural mind.
[7] It is said that here by the locust going up over all the land of Egypt, is signified the irruption of falsity and evil out of the sensual man into the natural, when yet the natural man is interior and the sensual exterior, and irruption or influx proceeds not from the exterior into the interior, but from the interior into the exterior. It must be known therefore that the irruption or influx of the sensual man into the natural means the closing up of the natural man until it becomes like the sensual, whence, the extension of the evil and falsity is greater, and both in like manner become corporeal and earthly. Otherwise, however man, from his infancy, learns to separate the sensual man from the natural, by speaking truth and doing good, although from the sensual man he thinks falsity, and wills evil, and he does this until they are altogether separated, which takes place when man is reformed and regenerated by the Lord; but if they are not separated, man cannot do otherwise than think and will insanely, and therefore speak and act insanely.
[8] Because the locust signifies the Sensual as to falsity and evil, or, what is the same thing, the falsity and evil of the sensual man, therefore the signification of the locust and the grasshopper is similar, as in David:
"He sent a swarm among them, which devoured them; and frogs which destroyed them. He gave also their increase unto the grasshopper, and their labour unto the locust" (Psalm 78:45, 46).
And again:
"He spake, and the locust came, and the grasshopper, and that without number, which devoured all the herb in the land, and devoured the fruit of their ground" (Psalm 105:34, 35).
But here by locust is signified the falsity pertaining to the sensual man, and by the grasshopper (bruchus) the evil of the same, or the falsity and evil which are in and from the sensual man. This evil is signified by the grasshopper, and this falsity by the locust because the grasshopper also is a locust, which is evident from this fact, that those things were said by David concerning the locusts in Egypt, and yet in Moses the locust only is mentioned, and not the grasshopper.
[9] Similar things are signified by the locust and the grasshopper in Joel:
"That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the grasshopper eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine (mustum); for it is cut off from your mouth" (1:4, 5).
So again, in the same prophet:
"And the floors shall be full of pure wheat, and the presses shall overflow with new wine (mustum) and oil. And I will restore to you the years that the locust hath eaten, the cankerworm, and the grasshopper, and the palmerworm, my great army which I sent among you" (2:24, 25).
That these injurious creatures signify falsities and evils vastating or consuming the truths and goods of the man of the church, is evident, since it is said, that "all drinkers of wine (vinum) should howl for the new wine (mustum) which is cut off from your mouth," and by wine and new wine is signified the truth of the church; and also since it is said that their floors should be full of wheat, and their presses should overflow with new wine and oil, for by the floor is signified the doctrine of the church, by the wheat and the oil are signified its goods, and by the new wine (mustum), its truths.
[10] So in Nahum:
"The fire shall devour thee; the sword shall cut thee off, it shall devour thee as the grasshopper; multiply thyself as the grasshopper; multiply thyself as the locust. Thou hast multiplied thy merchants above the stars of the heavens; the grasshopper spread itself abroad, and fled away. Thy crowned are as the locust, and thy captains as the locust of locusts which sit in the fences in the day of cold, the sun ariseth, they flee away, and their place is not known where they are" (3:15, 17).
These things are said concerning the "city of bloods," which signifies doctrine fashioned from falsified truths, thus from falsities. The destruction of those who are in a faith and life according to that doctrine, is signified by the fire shall devour thee; the sword shall cut thee off. The fire which shall devour, signifies evil destroying good, and the sword, falsity destroying the truth; and since the evil and falsity from the sensual man are meant, it is therefore said, "The grasshopper shall devour thee; multiply thyself as the grasshopper; multiply thyself as the locust. Thou has multiplied thy merchants above the stars of heaven." This multiplication is said to be like that of the grasshopper and the locust, because the Word is very extensively falsified by those who are sensual, thus by the sensual man, for the sensual man is signified by the grasshopper and locust, as was stated above.
The reason why the sensual man falsifies the Word more than others, is, that the ultimate sense of the Word, which is the sense of the letter, is for the natural and sensual man, but the interior sense, for the spiritual man. It is for this reason that a man when he is not a spiritual, but a natural and sensual man, and is in evil, and thence in falsities, does not see the goods and truths which are in the Word, but applies its ultimate sense to confirm his falsities and evils. Merchants signify those who falsify, communicate, and sell. Thy crowned are as the locusts, and thy captains as the locust of locusts, signifies that the primary and chief things of doctrine, which is the "city of bloods," are falsities of evil, and that also those falsities of evil proceed from them. Which sit in the fences in the day of cold, signifies in the truths of the Word, which do not appear as truths, because they are falsified, and are from evil, fences denoting truths that are not apparent, because falsified, and the day of cold denoting the state of the love of evil. The sun ariseth, they flee away, and their place is not known where they are, signifies that they consume all truth and good, so that none remains. The expression "multiplying as the locust" has a similar signification in Jeremiah (46:20, 22, 23), also in the book of Judges (6:5; 7:12).
[11] Falsity in the extremes, or the densest falsity, is also signified by the locust in Moses:
"Thou shalt carry much seed into the field, but shall gather little in; for the locust shall consume it" (Deuteronomy 28:38).
This was one of the curses if they did not observe and do the commandments of Jehovah. By the seed of the field is meant the Word, and by the locust, the dense falsity from the sensual man, which consumes and destroys. The same is signified by "locust" in Amos (7:1, 2); Isaiah (33:3, 4); and in David, (Psalm 109:22, 23).
[12] Since the Sensual of man is the ultimate and lowest of the life of man's thought and affection, as stated above, and as that which is lowest is small, when viewed from those things that are in a higher and more exalted place, it is therefore compared to locusts, as in Isaiah:
Jehovah "who sitteth upon the circle of the earth, and the inhabitants thereof are as locusts" (40:22).
These words signify that men, as to intelligence, are in the lowest things, and the Lord in the highest.
[13] Similarly, men, viewed by those who regard themselves as superior to others, are compared to locusts, in Moses:
The explorers of the land of Canaan said: "We saw the Nephilim; the sons of Anak, which come of the Nephilim; and we were in our own sight as locusts, and so we were in their eyes" (Arcana Coelestia 311, 567, 581, 1268, 1270, 1271, 1673, 3686, 7686). That they were seen, and also appeared to themselves, as locusts, is agreeable to appearances in the spiritual world, for there, when those who are persuaded of their own superiority look at others, they see them as little and vile, and these also then appear such to themselves.
[14] Since the locust signifies the Sensual, which is the ultimate of the life of man's thought, or the ultimate in which the understanding closes, and upon which it rests, therefore this ultimate is, as it were, the basis and foundation upon which stand the interior or higher things, pertaining to the understanding and will of man; similarly the interior and higher things, called in the Word spiritual and celestial. And since everything must have a foundation in order to endure and subsist, therefore the sense of the letter of the Word, which is the ultimate [sense] and the basis, is natural and sensual, and is also meant, in a good sense, by the locust, consequently also its truth and good; for this reason John the Baptist ate locusts, and the sons of Israel were allowed to eat them. It is said of John the Baptist that he had raiment of camel's hair, and a leathern girdle about his loins, and ate locusts and wild honey (Matthew 3:4; Mark 1:6). John the Baptist was thus clothed because, like Elias, he represented the Word; and by raiment of camel's hair, by a leathern girdle, and by eating locusts and wild honey, he represented its ultimate sense, which, as was said is natural-sensual, because it is for the natural-sensual man. Raiment signifies truth which clothes good; camel's hair signifies the ultimate of the natural man, which is sensual; locusts and wild honey also signify the ultimate in regard to appropriation, or the Sensual; the locust signifies the Sensual as to truth; wild honey, the Sensual as to good; and eating, the appropriation thereof.
It is to be observed, that in ancient times, when churches were representative churches, all who were in ministries were clothed according to their representations, and also ate in agreement with the same.
[15] That the children of Israel were allowed to eat the locust, is evident from these words in Moses:
"Every winged creeping thing that goes upon four feet, shall be an abomination. But what goeth upon four, which hath legs above its feet, to leap withal upon the earth, ye may eat," among which the locust also is named (Leviticus 11:20, 21, 22).
They were allowed to eat locusts because locusts have legs above their feet to leap with, for legs signify natural good conjoined to spiritual good, and feet, natural truth from that good; and all truth which is from good ought to be appropriated and conjoined to man, but not the truth which is not from good, for this truth is conjoined with some evil; wherefore it is said that the winged creeping thing going upon four which hath no legs above its feet was an abomination. It is said also to leap upon the earth, because leaping, when stated of birds, signifies to live, equally as walking when used in reference to the animals of the earth; and spiritual life is from truths from good, which are signified by leaping with the feet above which are legs; but spiritual death is from truths conjoined to evil, which is signified by going upon four feet above which are no legs, wherefore to eat such things, is said to be an abomination.
[16] Because a horse signifies the Intellectual, and a locust the Sensual which is the ultimate of the Intellectual, and the intellect lives whilst it is in its ultimate, therefore the ancients spoke of horses leaping and jumping like the locust.
Thus in Job:
"Dost thou give the horse strength? dost thou clothe his neck with shaking? Dost thou make him to leap as the locust? the glory of his nostril is terror" (39:19, 20).
The quality of the understanding is here described by a horse, as being robust, moving and curving its neck, and walking by leaps; and because the ultimate of the understanding is the Sensual, which is signified by the locust, and the life of the understanding in this ultimate is signified by jumping and walking by leaps, therefore it is said that the horse leaps like the locust. The most ancient books, amongst which is the book of Job, were written by pure correspondences; for the knowledge (scientia) of correspondences was then the knowledge of knowledges (scientia scientiarum), and those who could write books abounding in the more significant correspondences, were esteemed above others. The book of Job is of this kind. But the spiritual sense from the correspondences brought together therein does not treat of the holy things of heaven and the church, like the spiritual sense in the prophets, therefore that book is not amongst the books of the Word; nevertheless passages are quoted from it on account of the correspondences in which it abounds.
543. Verse 3. And out of the smoke there went forth locusts upon the earth, signifies that from infernal falsities they became corporeal-sensual in the church. This is evident from the signification of "smoke," as being infernal falsity (See above, n. 539). Infernal falsity is what is here signified by "smoke," because it has just been said that this smoke "went up out of the pit of the abyss," and "the pit of the abyss" signifies the hell where and from which are the falsities of evil that falsify the truths of the Word. The above is evident also from the signification of "locusts," as being man's ultimate sensual, which is in the falsity of evil (of which presently); also from the signification of "to go forth upon the earth," as being upon the church, for the "earth" signifies the church; moreover, the things contained in Revelation are predictions respecting the church and its state.
[2] That "locusts" signify man's ultimate sensual which is in the falsity of evil, can be seen from each and all the particulars related in this chapter to verse 12, in the explanation of which it is shown that "locusts" have no other meaning. But here it shall first be told what is meant by man's ultimate sensual. It does not mean the sensual of sight, of hearing, of smell, of taste, and of touch, for these things are proper to the body, but the ultimate of thought and affection, which is the first to be opened with infants, and which is such that they think of nothing else and are affected by no other objects than what make one with the senses just named. For infants learn to think by means of the senses, and to be affected by objects that are in accord with the things that are pleasing to the senses; consequently the first internal that is opened with them is the sensual that is called man's ultimate sensual, or the corporeal-sensual. But afterwards, as the infant grows older and becomes a boy, a more interior sensual is opened, from which he thinks naturally, and is also affected naturally. Later, in youth and early manhood, a still more interior sensual is opened, from which he thinks rationally, and if he is in the good of charity and faith, he thinks spiritually, and is also affected rationally and spiritually. This thought and affection is what is called the rational and spiritual man, while the former is called the natural man, and the first the sensual man.
[3] With every man the interiors that are of his thought and affection are opened successively, and this by a continuous influx out of heaven from the Lord. By this influx the sensual that most nearly adheres to the body is first formed, and from this man becomes sensual; afterwards the natural from which he becomes natural; and after this the rational and with it the spiritual, from which he becomes a rational and spiritual man; but this he becomes only so far as he thinks about God and about the Divine things that are from God, and this is formed and perfected so far as he is affected by these things, that is, so far as he wills and lives according to them. If he does not do this the spiritual man is opened in a general way, but is not formed, still less perfected. By the general opening of his spiritual man, man has the faculty of thinking, and from thought of speaking rationally; this is the general effect of the influx of heaven with every man. This makes clear that man's thoughts and affections may be spiritual, or natural, or also sensual; and that spiritual thoughts and affections are with those who think from God respecting God and Divine things; while there are only natural thoughts and affections with those who do not think from God respecting God and Divine things, but think only from themselves or from the world respecting themselves or the world. But it should be known that to think from self or from the world is to think not from these but from hell; for whoever does not think from God thinks from hell; no one can think from both at the same time. But those who deny God, and thence the Divine things of heaven and the church, and confirm themselves against these, all become sensual men more or less, according to confirmations; when they are thinking about spiritual things they think falsities only, and are affected by evils; and if they think any truths, whether spiritual, moral, or civil, it is only from the knowledge (scientia) of such things as are in the memory; and they see nothing beyond the nearest causes which they also are able to prove; and if they are affected by goods, it is only from a delight for the sake of self or the world, thus from a cupidity belonging to the love of self or the love of the world. The thought of the sensual man is what is called material thought, and its affection is what is called corporeal affection, which is cupidity.
[4] Furthermore, it is to be known that all the evils that man derives from his parents, which are called hereditary evils, have their seat in his natural and sensual man, but not in the spiritual; consequently the natural man, and especially the sensual man, is the opposite of the spiritual. For the spiritual man from infancy is closed, and is opened and formed only by Divine truths received by the understanding and will; and so far in extent and quality as the spiritual man is opened and formed, the evils of the natural and sensual man are removed, and goods are implanted in place of them. As all evils have their seat in the natural and sensual man it follows that falsities do also, because all falsities are of evil; for when man lusts and wills from evil he thinks and speaks from falsity. For the evil of the will, when it so forms itself in thought that it is manifest to others or to oneself as to its quality, is called falsity; thus falsity is the form of evil, as truth is the form of good. From this it can be seen who and of what quality the man is who is called a sensual man; also that a man becomes sensual when he follows out in act the evils into which he is born, and adds more to them from himself. So far as he does this and confirms himself in these evils, so far the spiritual man is kept closed; and when it is closed the natural and sensual man denies the Divine things that belong to heaven and the church, and acknowledges such things only as belong to the world and nature; and indeed, the sensual man is then so blind as to believe nothing but what he sees with his eyes and touches with his hands. Such are many of the learned, however intelligent and wise they may be thought to be from their ability of speaking from the knowledges [scientia] that are in the memory, and this apparently as the rational man speaks, since the spiritual mind is opened with them, as it is in every man in a general way, as has been said above.
[5] Because in what now follows in this chapter the locust is much treated of, and by it the sensual, which is the ultimate or extreme of the natural man, is signified, it is important that what the sensual is and what its quality is should be fully known, and thus who and what the sensual man is. I will therefore present here what is said and shown respecting it in the Arcana Coelestia, as follows: The sensual is the ultimate of man's life, adhering to and inhering in his corporeal, n. 5077, 5767, 9212, 9216, 9331, 9730. He is called a sensual man who judges all things from the senses of the body, and who believes nothing but what he can see with his eyes and touch with his hands, saying that this is something, and rejecting everything else, n. 5094, 7693. Such a man thinks in what is ultimate, and not interiorly from any spiritual light, n. 5089, 5094, 6564, 7693.
The interiors of his mind, which sees from the light of heaven, are closed, so that he sees there nothing of the truth of heaven and the church, n. 6564, 6844, 6845. In a word, he is in a gross natural light, and thus perceives nothing that is from the light of heaven, n. 6201, 6310, 6564, 6844, 6845, 6598, 6612, 6614, 6622, 6624. Thence interiorly he is against the things of heaven and the church, n. 6201, 6317, 6844, 6845, 6948, 6949. The learned who have confirmed themselves against the truths of the church are sensual, n. 6316. Sensual men reason acutely and readily, because their thought is so near their speech as to be almost in it, and because they place all intelligence in speaking merely from the memory, n. 195, 196, 5700, 10236. But they reason from the fallacies of the senses, by which the common herd are captivated, n. 5084, 6948, 6949, 7693. Sensual men are more crafty and malicious than others, n. 7693, 10236. The covetous, adulterers, the voluptuous, and the deceitful, are especially sensual, n. Arcana Coelestia 6310. Their interiors are foul and filthy, n. Arcana Coelestia 6201. Through their interiors they communicate with the hells, n. 6311. Those who are in the hells are sensual, and this in proportion to the depth of their hells, n. 4623, 6311. The sphere of infernal spirits conjoins itself with the sensual of man from behind, n. 6312. Those who reasoned from the sensual, and thence against the genuine truths of faith, were called by the ancients "serpents of the tree of knowledge [scientia]," n. 195, 196, 197, 6398, 6949, 10313. The sensual of man and the sensual man are further described, n. Arcana Coelestia 10236; and the extension of the sensual principle in man, n. 9731. Sensual things ought to be in the last place and not in the first, and with a wise and intelligent man they are in the last place, and are subject to things interior, but with an unwise man they are in the first place, and are dominant, and these are such as are properly called sensual, n. 5077, 5125, 5128, 7645. If sensual things are in the last place, through them a way is opened to the understanding, and truths are disengaged by a kind of extraction, n. Arcana Coelestia 5580. These sensual things of man stand next to the world, and admit the things that flow from the world, and as it were sift them, n. 9726.
Through these the external or natural man communicates with the world, and through rational things with heaven, n . 4009. Sensual things thus supply such things as are serviceable to the interiors belonging to the mind, n. 5077, 5081. There are sensual things that minister to the intellectual part, and others that minister to the will part, n. 5077. Unless the thought is elevated from sensual things, man has but little wisdom, n. 5089. A wise man thinks above the sensual, n. 5089, 5094. When a man's thought is elevated above sensual things he comes into a clearer light, and at length into heavenly light, n. 6183, 6313, 6315, 9407, 9730, 9922. Elevation above sensual things and withdrawal from them were known to the ancients, n. 6313. Man in his spirit is able to see things that are in the spiritual world if he can be withdrawn from the sensual things which are from the body and be elevated into the light of heaven by the Lord, n. 4622. The reason is that it is not the body that thinks, but the spirit of man in the body, and so far as man thinks in the body so far he thinks grossly and obscurely, thus in darkness, but so far as he does not think in the body he thinks clearly and in light, n. 4622, 6614, 6622. The ultimate of the understanding is sensual knowledge, and the ultimate of the will is sensual delight, concerning which see n. 9996. The difference between the sensual things that man has in common with the beasts and those not in common with them, n. 10236. There are sensual persons not evil because their interiors are not shut in the manner above referred to; the state of such in the other life, n. 6311.
[6] That the "locust" signifies nothing else but this sensual of man that has now been described can be seen also from other passages in the Word where the locust is mentioned. As in Moses:
Moses stretched forth his staff over the land of Egypt, and Jehovah brought along an east wind all the day, and all the night; and when it was morning, the east wind brought the locust. And the locust went up over all the land of Egypt, and rested in all the border of Egypt, very grievous; before it there was no such locust, nor after it shall there be such. And they covered the surface of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left remaining; so that there remained not any green thing in the tree or in the herb of the field, in all Egypt. And the locust filled the house of Pharaoh, and the house of all his servants, and the house of all the Egyptians (Exodus 10:13-15, 6).
All the miracles in Egypt, like all other miracles recorded in the Word, involve and signify spiritual things pertaining to heaven and the church, thus the Egyptian plagues signify spiritual plagues; this plague of the locusts signifies the destruction of the whole natural man by the breaking in of evil and falsity from the sensual; "Egypt" signifies the natural man in respect to knowledge [scientificum] and to what is pleasurable in it, and "the locust" the falsity and evil of the sensual man laying waste the natural man, that is, driving out from it or destroying there all the truth and good of the church; it is therefore said, "and the locust went up over all the land of Egypt, and rested in all its border," "the land of Egypt" signifying the natural with the men of the church, and "its border" the sensual with them, for the sensual is the ultimate or most external of the natural, consequently its border; the "locust" means falsity and evil there. Because the falsity and the evil of the sensual man are the most grievous, for they are corporeal and earthly, it is said that the locust was "very grievous, and that before it there was no such locust, nor after it shall there be such;" and this for the reason that the Egyptians had a knowledge of correspondences, and from that a knowledge of the spiritual things which belong to heaven; but these they turned into magic. Because the falsity and the evil of the sensual man, when they break into the natural man, entirely lay it waste by destroying every truth and every good therein, it is said that "the locust covered the whole surface of the earth so that the land was darkened, and did eat every herb of the land, 1and all the fruit of the tree," "the land of Egypt" meaning the natural with the men of the church, "the herb of the land" the truth there, and "the fruit of the tree" the good there. "The locust filling the house of Pharaoh, and of his servants, and of all the Egyptians," has a similar meaning, for "the house of Pharaoh, of his servants, and of all the Egyptians," signifies the natural mind in its whole extent, "house" in the Word signifying the interiors of man which belong to his mind and disposition, here the things of his natural mind.
[7] It is said that here "the locust going up over all the land of Egypt" signifies the breaking in of falsity and evil out of the sensual man into the natural; and yet the natural man is interior and the sensual exterior, and there is no breaking in or influx from the exterior into the interior, but only from the interior into the exterior. It should be known, therefore, that the breaking in or influx of the sensual man into the natural means the blocking up of the natural man until it becomes like the sensual, whereby evil and falsity become more widely extended, and the natural and the sensual become alike corporeal and earthly. In other cases, man learns from infancy to separate the sensual man from the natural, by speaking truth and doing good, even while his thoughts from the sensual man are false, and his will is evil; and this he continues to do until they are entirely separated, which is done when man is reformed and regenerated by the Lord. But if these are not separated man can think and will no otherwise than insanely, and thus speak 2and act insanely.
[8] Because the "locust" here signifies the sensual in respect to falsity and evil, or, what is the same, the falsity and evil of the sensual man, the "locust" and the "caterpillar" have the same signification in David:
He sent among them a swarm that devoured them, and the frog that destroyed them. He also gave their increase unto the caterpillar, and their labor unto the locust (Psalms 78:45, 46).
And in the same:
He spake, and the locust came, and the caterpillar without number, which did eat up every herb in the land, and did eat up the fruit of their land (Psalms 105:34, 35).
But here the "locust" signifies the falsity of the sensual man, and the "caterpillar" its evil, or the falsity and evil in the sensual man and from it. The latter is signified by "caterpillar," and the former by "locust," because the caterpillar is also a locust, as is evident from this fact that this was said by David respecting the locusts in Egypt, and yet in Moses the locust only is mentioned, and not the caterpillar.
[9] The "locust" and the "caterpillar" have a similar signification in Joel:
That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpillar eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine which has been cut off from your mouth (Joel 1:4, 5).
And elsewhere in the same:
The floors shall be full of pure grain, and the vats shall overflow with new wine and oil. And I will recompense to you the years that the locust hath eaten, the cankerworm, and the caterpillar, and the palmerworm, My great army which I sent among you (Joel 2:24, 25).
Evidently these noxious little animals signify falsities and evils devastating or consuming truths and goods with the man of the church, since it is said that "all drinkers of wine should howl because of the new wine which is cut off from your mouth," "wine" and "new wine" signifying the truth of the church; likewise because it is said that "the floors shall be full of grain, and the presses shall overflow with new wine and oil," the "floor" signifying the doctrine of the church, "grain" and "oil" its goods, and "new wine" its truths.
[10] So in Nahum:
The fire shall devour thee; the sword shall cut thee off, it shall devour thee like the caterpillar; make thyself many as the caterpillar; make thyself many as the locust. Thou hast multiplied thy merchants above the stars of the heavens; the caterpillar spreadeth itself abroad and flieth away. Thy crowned are as the locusts, and thy commanders as the locust of locusts, which encamp in the walls in the day of cold; when the sun ariseth they fly away, and their place is not known where they are (Nahum 3:15-17).
This is said of "the city of bloods," which signifies doctrine fabricated out of falsified truths, thus out of falsities; the destruction of those who are in a faith and life according to that doctrine is signified by "the fire shall devour thee; the sword shall cut thee off," "the fire that shall devour" signifying evil destroying good, and "the sword" falsity destroying truth; and because evil and falsity from the sensual man are meant it is said, "the caterpillar shall devour thee; make thyself many as the caterpillar; make thyself many as the locust; thou hast multiplied thy merchants above the stars of the heavens." Multiplication like that of the caterpillar and of the locust is mentioned because falsifications of the Word are made in the greatest abundance by those who are sensual, thus by the sensual man, for the sensual man is signified here by the "caterpillar and locust" as has been said above. The sensual man falsifies the Word more than others, because the ultimate sense of the Word, which is the sense of its letter, is for the natural and sensual man, while the interior sense is for the spiritual man; consequently when man is not a spiritual man, but is natural and sensual, and is in evil and in falsities therefrom, he does not see the truths and goods in the Word, but applies its ultimate sense to confirm his falsities and evils. "Merchants" signify those who falsify and who communicate and who offer for sale. "Thy crowned are as the locust, and thy commanders as the locust of locusts," signifies that the primary and chief things of doctrine, that is, "a city of bloods," are the falsities of evil, and from these again come the falsities of evil; "which sit in the walls in the day of cold" signifies in the truths of the Word that do not appear to be truths, because they have become falsified, and are from evil, "walls" meaning truths that do not appear because they are falsified, and "the day of cold" meaning a state of the love of evil; "the sun ariseth, they fly away, and their place is not known where they are," signifies that they consume every truth and good, so that there is nothing left. "Multiplying as the locust" has a similar signification in Jeremiah 46:20, 22, 23; also in the (Judges 6:5) book (Judges 7:12) of Judges 6:5; 7:12.
[11] The "locust" signifies also falsity in the most external things, or the densest falsity, in Moses:
Thou shalt carry out much seed into the field, but shall gather but little; for the locust shall consume it (Deuteronomy 28:38);
which is one of the curses if they did not keep and do the commandments of Jehovah. "The seed of the field" means the truth of the Word, and the "locust" dense falsity from the sensual man that consumes and destroys it. "Locust" has a similar signification in Amos 7:1, 2; Isaiah 33:3, 4; and in David Psalms 109:22, 23.
[12] Because the sensual of man is the ultimate and lowest of the life of man's thought and affection (as has been said above) and because the lowest, when viewed by those who are in a higher or more eminent place, is little, for this reason it is compared to locusts. As in Isaiah:
Jehovah who dwelleth above the circle of the earth, and the inhabitants thereof are as locusts (Isaiah 40:22).
This signifies that men in respect to intelligence are in things lowest, and the Lord in things highest.
[13] In like manner, men viewed by those who are in the persuasion of their superiority over others are compared to locusts, in Moses:
The spies of the land of Canaan said, We saw the Nephilim, the sons of Anak which come of the Nephilim; and we were in our own eyes as locusts, and so we were in their eyes (Arcana Coelestia 311, 567, 581, 1268, 1270, 1271, 1673, 3686, 7686). That the spies appeared to these and also to themselves like locusts, is in agreement with the appearances in the spiritual world, for there, when those who are in a persuasion of their own superiority look at others, they see them as little and vile, and these then also appear such to themselves.
[14] As the "locust" signifies the sensual, which is the ultimate of the life of man's thought, or the ultimate in which the understanding closes, and upon which it rests, so this ultimate is like a base and foundation upon which interior or higher things stand, which belong to man's understanding and will, likewise the interior and higher things in the Word that are called spiritual and celestial. And as all things, to continue and to subsist, must have a foundation, so the sense of the letter of the Word, which is its ultimate and base, is natural and sensual; and this in a good sense, and, consequently, its truth and good, are meant by the "locust." This is why John the Baptist ate locusts, and why the sons of Israel were allowed to eat them. Of John the Baptist it is said:
That he had his raiment of camel's hair, and a leathern girdle about his loins; and he did eat locusts and wild honey (Matthew 3:4; Mark 1:6).
John the Baptist was so clothed because like Elijah he represented the Word; and by "his raiment of camel's hair, and leathern girdle, and eating locusts and wild honey," he represented the ultimate sense of the Word, which, as was said, is sensual-natural, because it is for the sensual-natural man. "Raiment" signifies truth clothing good; "camel's hair" the ultimate of the natural man, which is the sensual; the "locusts and wild honey" also signify that ultimate or the sensual as regards appropriation; the "locust" the sensual in respect to truth, "wild honey" the sensual in respect to good, and "eating" appropriation. It is to be known that in ancient times, when the churches were representative churches, all who were in ministries were clothed and also ate according to what they represented.
[15] That the sons of Israel were permitted to eat locusts is evident from these words in Moses:
Every winged thing that creeps, that walks on four feet, shall be an abomination unto you, but that which walks upon four, which has legs above its feet to leap withal upon the earth, ye shall eat; and among these the locust is mentioned (Leviticus 11:20-22).
To eat locusts was permitted on account of their having legs above the feet to leap with, because "legs" signify natural good conjoined to spiritual good, and "feet" natural truth from that good; and every truth that is from good ought to be appropriated and conjoined to man, but not truth that is not from good, for such truth is conjoined with some evil; therefore it is said that "every winged thing that creeps, that walks upon four, that had no legs above its feet, shall be an abomination." It is said also "to leap upon the earth," because "leaping," in reference to flying things, signifies to live, the same as "walking" in reference to the animals of the earth; and spiritual living comes from truths that are from good, which are signified by "leaping with the feet, above which are legs;" but spiritual dying comes from truths conjoined to evil, which is signified by "walking upon four feet, above which are no legs;" therefore to eat such is said to be "an abomination. "
[16] As a "horse" signifies the intellectual, and a "locust" the sensual, which is the ultimate of the intellectual, and the intellect lives when it is in its ultimate, the ancients spoke of horses as leaping and jumping like locusts. Thus in Job:
Dost thou give the horse might? Dost thou clothe his neck with shaking? Dost thou make him to leap as a locust? The glory of his nostril is terror (Job 39:19, 20).
The understanding is here described by a horse, namely, that like a horse it is mighty, it shakes and curves the neck, and leaps as it goes; and as the ultimate of the understanding is the sensual, and this is signified by the "locust," and the life of the understanding in this ultimate is signified by "jumping and leaping as it goes," therefore the horse is said "to leap as a locust." The most ancient books, among which is Job, were written by pure correspondences; for a knowledge [scientia] of correspondences was then the knowledge of knowledges; and those writers were held in highest esteem who were able to compose books abounding in the most numerous and significant correspondences. Such is the book of Job; but the spiritual sense therein collected from correspondences does not treat of the holy things of heaven and the church, as the spiritual sense in the Prophets does; consequently that book is not among the books of the Word; but yet passages are quoted from it on account of the correspondences of which it is full.
Footnotes:
1. Latin "land," the Hebrew in the passage quoted has "field."
2. Latin is "will."
543. [Vers. 3.] "Et e fumo exiverunt locustae in terram." - Quod significet quod ex falsis infernalibus facti sint sensuales corporei in ecclesia, constat ex significatione "fumi", quod sit falsum infernale (de qua supra, n. 539); (quod sit falsum infernale quod per "fumum" hic significatur, est quia mox supra dicitur quod fumus ille "ascenderit ex puteo abyssi", et per "puteum abyssi" significatur infernum, ubi et unde sunt falsa mali quae falsificant vera Verbi;) ex significatione "locustarum", quod sit ultimum sensuale hominis quod in falso mali (de qua sequitur); et ex significatione "exire in terram", quod sit in ecclesiam, nam "terra" significat ecclesiam; etiam illa quae in Apocalypsi continentur, de ecclesia et ejus statu praedicta sunt.
[2] Quod "locusta" significet ultimum sensuale hominis quod in falso mali est, constare potest ex omnibus et singulis quae in hoc capite usque ad vers. 12 dicuntur; a quorum explicatione constare potest quod non aliud per "locustas" intelligatur. Sed hic primum dicetur quid intelligitur per ultimum sensuale hominis. Non intelligitur sensuale visus, auditus, olfactus, gustus et tactus, haec enim propria corporis sunt; sed ultimum cogitationis et affectionis quod primum apud infantes aperitur, quod tale est ut non cogitent aliud, nec afficiantur aliis objectis, quam quae unum faciunt cum sensibus nominatis. Discunt enim infantes cogitare per sensus, et affici objectis secundum illa quae sensibus placuerunt; quare primum internum, quod aperitur apud illos, est sensuale quod vocatur ultimum sensuale hominis, et quoque sensuale corporeum: postea autem, dum infans adolescit et fit puer, aperitur sensuale interius, ex quo cogitat naturaliter et quoque afficitur naturaliter: demum cum fit adolescens et juvenis, aperitur sensuale ejus adhuc interius, ex quo cogitat rationaliter, et si in bono charitatis et fidei est, spiritualiter, et quoque afficitur rationaliter et spiritualiter. Haec cogitatio et affectio est quae vocatur rationalis et spiritualis homo, prior autem naturalis homo, et prima sensualis homo.
[3] Apud unumquemvis hominem aperiuntur interiora, quae sunt cogitationis et affectionis ejus, sucessive, et hoc per influxum e caelo a Domino continuum: per illum primo formatur sensuale proxime adhaerens corpori, unde homo fit sensualis; deinde naturale, unde fit naturalis; et postea rationale et cum illo spirituale, unde fit rationalis et spiritualis homo; sed hic quantum homo cogitat de Deo, ac de Divinis quae a Deo; ac formatur et perficitur quantum afficitur illis, hoc est, quantum vult et vivit secundum illa: sed si hoc non fit, tunc spiritualis homo aperitur communiter, sed non formatur, minus perficitur. Per quod spiritualis homo aperiatur communiter, fit homini facultas cogitandi, et ex cogitatione rationaliter loquendi, hoc enim est communis effectus influxus caeli apud unumquemvis hominem. Inde constare potest quod cogitationes et affectiones hominis dentur spirituales, tum naturales, et quoque sensuales; et quod cogitationes et affectiones spirituales dentur apud illos qui cogitant ex Deo de Deo et de Divinis; at quod solum cogitationes et affectiones naturales dentur apud illos qui non cogitant ex Deo de Deo et de Divinis, sed modo ex se aut ex mundo de se aut de mundo. At sciendum est quod ex se aut ex mundo cogitare non sit ex illis sed ex inferno; nam qui non cogitat ex Deo, cogitat ex inferno; non aliquis potest cogitare simul ex utroque. Illi autem qui negant Deum, et inde Divina quae caeli et ecclesiae sunt, et se confirmant contra illa, fiunt omnes sensuales homines plus aut minus secundum confirmationes; cogitant modo falsa cum de spiritualibus, et afficiuntur malis; et si cogitant aliqua vera, sive sint spiritualia, sive moralia, sive civilia, est modo ex scientia talium quae insunt memoriae; et ultra causas proximas, quas etiam confirmare possunt, nihil vident: et si afficiuntur bonis, est modo ex jucundo propter se aut mundum, ita ex cupiditate quae est amoris sui, aut quae est amoris mundi. Cogitatio sensualis hominis est quae vocatur cogitatio materialis, et affectio ejus quae vocatur affectio corporea, quae est cupiditas.
[4] Porro sciendum est quod omnia mala quae homo trahit a parentibus, quae mala hereditaria vocantur, insideant ejus naturali et sensuali homini, non autem spirituali. Inde est quod naturalis homo, et maxime sensualis, sit oppositus spirituali homini. Spiritualis enim homo ab infantia est occlusus, et aperitur modo ac formatur per Divina vera recepta intellectu et voluntate; et quantum ac qualiter ille aperitur et formatur, tantum removentur mala naturaliS et sensualis hominis, et loco illorum implantantur bona. Quia omnia mala insident naturali et sensuali homini, sequitur quod etiam falsa, ex causa quia omnia falsa sunt mali; homo enim dum ex malo cupit et vult, ex falso cogitat et loquitur: malum enim voluntatis, cum format se in cogitatione, ut manifestetur aliis aut sibi quale est, vocatur falsum; quare falsum est forma mali, sicut verum est forma boni. Ex his conStare potest quis et qualis est homo qui vocatur sensualis homo; et quod homo sensualis fiat, quando mala, in quae nascitur, actu persequitur, et eis plura ex se superaddit: quantum hoc facit, et se in illis confirmat, tantum homo spiritualis clausus tenetur; quo clauso, naturalis et sensualis homo negat Divina quae caeli et ecclesiae sunt, et solum agnoscit illa quae mundi et Naturae sunt; immo sensualis homo tunc tam caecus est ut nihil credat nisi quod oculis videt et manibus tangit. Tales sunt multi ex eruditis, utcunque putantur intelligentes et sapientes, quia loqui possunt ex scientiis quae insunt memoriae, et hoc apparenter sicut rationalis homo; quia spiritualis mens apud illos, ut apud unumquemvis hominem, communiter apertus est, ut supra dictum est.
[5] Quoniam in nunc sequentibus in hoc capite multis agitur de "locusta", et per illam significatur sensuale, quod est ultimum seu extremum naturalis hominis, interest ut plene sciatur quid et quale est illud sensuale, et inde quis et qualis est sensualis homo; propterea velim ex Arcanis Caelestibus, hic afferre quae de illo dicta et ostensa sunt, quae sunt sequentia: -
Quod sensuale sit ultimum Vitae hominis adhaerens et inhaerens corporeo ejus, n. 5077, 5767, 1
9212, 9216, 9331, 9730. Quod is sensualis homo dicatur qui omnia judicat ex sensibus corporis, et qui nihil credit nisi quae oculis Videre et manibus tangere potest, haec dicens esse aliquid, cetera rejiciens, n. 5094, 7693. Quod talis homo cogitet in extremis, et non interius ex aliqua luce spirituali, n. 5089, 5094, 6564, 7693. Quod interiora mentis ejus, quae videt ex luce caeli, clausa sint, ut ibi nihil veri quod est caeli et ecclesiae videat, n. 6564, 6844, 6845. Verbo, quod in crasso lumine naturali sit, et quod sic nihil percipiat quod e luce caeli, n. 6201, 6310, 6564, 6844, 6845, 6598, 6612, 6614, 6622, 6624. Quod inde interius sit contra illa quae caeli et ecclesiae sunt, n. 6201, 2
6317, 6844, 6845, 6948, 6949. Quod eruditi confirmaverunt se contra vera ecclesiae sensuales sint, n. 6316. Quod sensuales homines ratiocinentur acriter et solerter, quia cogitatio illorum est tam prope loquelam ut paene in illa, et quia in loquela ex sola memoria ponunt omnem intelligentiam, n. 195, 196, 5700, 10236; sed quod ex fallaciis sensuum ratiocinentur, quibus captatur vulgus, n. 5084, 6948, 6949, 7693. Quod sensuales homines astuti sint et malitiosi prae reliquis, n. 7693, 10236. Quod avari, adulteri, voluptuosi, et dolosi imprimis sensuales sint, n. 6310. Quod interiora eorum sint foeda et spurca, n. 6201. Quod per illa communicent cum infernis, n. 6311. Quod illi qui in infernis sunt sensuales sint, et eo plus quo profundius ibi, n. 4623, 6311. Quod sphaera spirituum infernalium se conjungat cum sensuali hominis a tergo, n. 6312. Quod illi qui ratiocinati sunt a sensuali, et inde contra genuina vera fidei, ab antiquis dicti fuerint serpentes arboris scientiae, n. 195, 196, 197, 6398, 6949, 10313. Porro sensuale hominis et sensualis homo describitur, n. 10236. Et extensio sensualis apud hominem, n. 9731. Quod sensualia ultimo loco esse debeant, non primo; et quod apud hominem sapientem et intelligentem ultimo loco sint et subjecta interioribus; at quod apud hominem insipientem primo loco sint, et dominantia; hi sunt qui proprie vocantur sensuales, n. 5077, 5125, 5128, 7645. Si sensualia ultimo loco sunt, quod per illa aperiatur via ad intellectum, ac elimentur vera per modum extractionis, n. 5580. Quod sensualia illa hominis proxime exstent mundo, et admittant quae e mundo alluunt, et quasi cribrent illa, n. 9726. Quod externus seu naturalis homo per illa communicet cum mundo, et per rationalia cum caelo, n. 4009. Quod sensualia sic subministrent illa quae inserviunt interioribus, quae sunt mentis, n. 5077, 5081. Quod Sint sensualia subministrantia parti intellectuali, et subministrantia parti voluntariae, n. 5077. Quod nisi cogitatio a sensualibus elevatur, homo parum sapiat, n. 5089. Quod sapiens homo supra sensuale cogitet, n. 5089, 5094. Quod homo, cum cogitatio ejus supra sensualia elevatur, in lumen clarius veniat, et tandem in lucem caelestem, n. 6183, 6313, 6315, 9407, 9730, 9922. Quod elevatio supra sensualia et abductio ab illis, antiquis nota fuerit, n. 6313. Quod homo spiritu suo videre possit quae in mundo spirituali, si abduci possit a sensualibus quae ex corpore, et elevari in lucem caeli a Domino, n. 4622. Causa est quia non corpus 3
cogitat, sed spiritus hominis in corpore: et quantum in corpore, tantum crasse et obscure, ita in tenebris, 4
cogitat; at quantum non in corpore, tantum clare et in luce, n. 4622, 6614, 6622. Quod ultimum intellectus sit scientificum sensuale, et quod ultimum voluntatis sit jucundum sensuale, de quibus, n. 9996. Quae differentia inter sensualia communia cum bestiis, et inter sensualia non communia cum illis, n. 10236. Quod sint sensuales non mali, quia interiora eorum non ita clausa sunt; de quorum statu in altera vita, n. 6311.
[6] Quod non aliud per "locustam" significetur quam id sensuale hominis quod nunc descriptum est, constare etiam potest ex aliis locis in Verbo ubi "locusta" memoratur:
- Ut apud Mosen,
"Extendit Moses baculum suum super terram Aegypti, et Jehovah adduxit ventum orientalem.... tota die et tota nocte: cum primum mane factum est, ventus orientalis produxit locustam: et ascendit locusta super omnem terram Aegypti, et conquievit in omni termino Aegypti, gravis valde; ante illam non fuit talis locusta, nec post illam futura est talis: et obtexit superficiem omnis terrae, ut obtenebraretur terra: et comedit omnem herbam terrae, et omnem fructum arboris, quem residuum fecit grando, ita ut non residuum esset ullum viride in arbore et in herba agri in omni Aegypto." Et implevit locusta domum Pharaonis, et domum omnium servorum ejus, et domum omnium Aegyptiorum (Exod, 10:13-15, 6):
omnia miracula in Aegypto, prout omnia miracula in Verbo memorata, involvunt et significant spiritualia quae caeli et ecclesiae sunt, ita plagae Aegyptiacae plagas spirituales; haec plaga, nempe locustarum, destructionem totius naturalis hominis per irruptionem mali et falsi e sensuali; per "Aegyptum" significatur naturalis homo quoad scientificum et quoad volupe ibi, et per "locustam" falsum et malum sensualis hominis vastans naturalem hominem, hoc est, omne verum et bonum ecclesiae inde expellens et ibi destruens; ideo dicitur quod "ascenderit locusta super omnem terram Aegypti, et conquieverit in termino ejus"; per "terram Aegypti" significatur naturale apud homines ecclesiae, et per "terminum ejus" significatur sensuale apud illos, nam sensuale est ultimum seu extremum naturalis, quare est terminus ejus; "locusta" est falsum et malum ibi. Quia falsum et malum sensualis hominis est gravissimum, est enim id corporeum et terrestre, ideo dicitur quod locusta illa esset "gravis valde", et quod "ante illam non fuerit talis, et post illam non ventura talis"; et hoc ex causa quia Aegyptii fuerunt in scientia correspondentiarum, et inde sciverunt spiritualia quae caeli sunt, at illa verterunt in magica. Quia falsum et malum ibi, cum inde irrumpit in naturalem hominem, eum totum depopulatur, perdendo omne verum et omne bonum ibi, ideo dicitur quod "locusta obtexerit omnem superficiem terrae, ut obtenebraretur terra, et comederit omnem herbam 5
agri, et omnem fructum arboris"; "terra Aegypti" est naturale apud homines ecclesiae, "herba 6
agri" est verum ibi, et "fructus arboris" est bonum ibi. Simile etiam intelligitur per quod "locusta impleverit domum Pharaonis, servorum ejus, et omnium Aegyptiorum"; nam per "domum Pharaonis, servorum ejus, et omnium Aegyptiorum" significatur mens naturalis in tota sua extensione; "domus" enim in Verbo significat interiora hominis quae ejus mentis et animi sunt, hic illa quae mentis naturalis sunt.
[7] Dicitur quod hic per "locustam ascendentem super omnem terram Aegypti" significetur irruptio falsi et mali e sensuali homine in naturalem; cum tamen naturalis homo est interior et sensualis exterior, et non datur irruptio seu influxus ab exteriore in interiorem, sed ab interiori in exteriorem: quare sciendum quod per irruptionem seu influxum sensualis hominis in naturalem intelligatur obstipatio naturalis hominis usque ut similis sit sensuali, unde extensio mali et falsi major, et uterque similiter corporeus et terrestris. Alioqui discit homo ab infantia separare sensualem hominem a naturali per loqui verum et facere bonum, tametsi ex sensuali homine cogitat falsum et vult malum, et hoc usque dum prorsus separantur, quod fit quando homo reformatur ac regeneratur a Domino; si vero non separantur, homo non potest aliter quam insane cogitare et velle, et inde insane 7
loqui et facere.
[8] Quoniam per "locustam" ibi significatur sensuale quoad falsum et malum, seu quod idem, falsum et malum sensualis hominis, ideo simile per "locustam" et "bruchum" significatur apud Davidem,
"Misit in eos colluviem quae consumpsit eos, et ranam quae perdidit eos, et dedit brucho proventum eorum, et laborem eorum locustae" (Psalms 78:45, 46);
et apud eundem,
"Dixit ut veniret locusta et bruchus, et non numerus, qui comedit omnem herbam in terra eorum, et comedit fructum terrae eorum" (Psalms 105:34, 35);
sed hic per "locustam" significatur falsum sensualis hominis, et per "bruchum" malum ejus, seu falsum et malum in sensuali homine et ex illo; quod hoc significetur per "bruchum" et illud per "locustam", est quia bruchus etiam est locusta; quod patet ex eo quod illa a Davide dicta sint de locustis in Aegypto, et tamen apud Mosen dicitur solum "locusta" et non bruchus.
[9] Simile per "locustam" et "bruchum" significatur apud Joelem,
"Residuum erucae comedit locusta, et residuum locustae melolonthae, et residuum melolonthae comedit bruchus: expergiscimini ebrii, et flete; et ejulate, omnes potantes vinum, propter mustum quod excisum est ex ore vestro (1:4, 5);
et alibi apud eundem,
"Plenae erunt areae frumento puro, et exundabunt torcularia mustum et oleum, et compensabo vobis annos quos consumpsit locusta, melolontha, et bruchus et eruca, exercitus meus magnus, quem misi inter vos" (2:24, 25):
quod per noxia illa animalcula significentur falsa et mala vastantia seu consumentia vera et bona apud hominem ecclesiae, patet, quoniam dicitur quod "ejularent omnes potantes vinum propter mustum quod excisum est ex ore vestro"; per "vinum" et "mustum " significatur verum ecclesiae: tum quia dicitur quod "plenae erunt areae frumento, et exundabunt torcularia mustum et oleum"; per "aream" enim significatur doctrina ecclesiae, per "frumentum" et "oleum" bona ejus, et per "mustum" vera ejus.
[10] Similiter apud Nahum,
"Comedet te ignis, exscindet te gladius, comedet te sicut bruchus; multiplica te sicut bruchus, multiplica te sicut locusta: multiplicasti mercatores tuos prae stellis caelorum: bruchus diffudit se et avolavit, coronati tui sicut locusta, et imperatores tui sicut locusta locustarum; 8
quae consident in maceriis die frigoris, sol oritur, ita avolat, ut non noscatur locus ejus ubi illae" (3:15-17):
haec dicta sunt de "urbe sanguinum", per quam significatur doctrina conflata ex falsificatis veris, ita ex falsis: interitus illorum qui in fide et vita secundum illam doctrinam sunt, significatur per "Comedet te ignis, exscindet te gladius"; per "ignem" qui comedet significatur malum destruens bonum, et per "gladium" falsum destruens verum: et quoniam intelligitur malum et falsum ex sensuali homine, ideo dicitur, "Comedet te bruchus, multiplica te sicut bruchus, multiplica te sicut locusta, multiplicasti mercatores tuos prae stellis caelorum"; quod dicatur multiplicatio sicut "bruchi" et sicut "locustae", est quia falsificationes Verbi in maxima copia fiunt ab illis qui sensuales sunt, ita a sensuali homine; nam hic per "bruchum" et "locustam" significatur, ut supra dictum est. Causa quod sensualis homo prae aliis falsificet Verbum, est quia ultimus sensus Verbi, qui est sensus litterae ejus, est pro naturali et sensuali homine, at interior sensus pro spirituali homine; inde est, quod homo cum non est spiritualis homo, sed naturalis et sensualis qui in malo et inde falsis, non videat vera et bona ibi, sed applicet ultimum Verbi sensum ad confirmandum sua falsa et mala. "Mercatores" significant illos qui falsificant, ac communicant et venditant; "coronati tui sicut locusta, et imperatores tui sicut locusta locustarum", significat quod primaria et principalia doctrinae (quae est "urbs sanguinum") sint falsa mali, et ex his etiam falsa mali: " 9
quae consident in maceriis in die frigoris" significat in veris Verbi, quae non apparent ut vera, quia falsificata, et quia ex malo sunt; "maceriae" sunt vera non apparentia quia falsificata, et "dies frigoris" est status amoris mali: "sol oritur et avolat, ut noti noscatur locus ejus ubi illae", significat quod consumant omne verum et bonum, ut non sit residuum.
Simile per "multiplicationem sicut locustae" significatur apud Jeremiam (cap. 46:20, 22, 23), tum in Libro Judicum (cap. 6:5; 7:12).
[11] Falsum in extremis, seu densissimum falsum, etiam significatur per "locustam" apud Mosen,
"Semen multum educes in agrum, sed parum colliges, quia consumet illud locusta" (Deutr. xxvi2:38);
inter maledictiones si non custodirent et facerent praecepta Jehovae: per "semen agri" intelligitur verum Verbi, et per "locustam" densum falsum e sensuali homine, quod consumet et destruet.
Simile significatur per "locustam" apud Amos (cap. 10
71233:3, 4), et apud Davidem (Psalms 109:22, 23).
[12] Quoniam sensuale hominis est ultimum et infimum vitae cogitationis et affectionis hominis, ut supra dictum est, et quia infimum spectatum ab illis qui in loco superiori et eminentiori sunt est parvum, ideo hoc comparatur locustis:
- Ut apud Esaiam,
Jehovah "qui habitat super circulo terrae, et habitatores ejus sicut locustae" (40:22 11
);
per quod etiam significatur quod homines quoad intelligentiam in infimis sint, et Dominus in supremis.
[13] Similiter homines, spectati ab illis qui in persuasione suae eminentiae super alios sunt, comparantur locustis, apud Mosen,
Exploratores terrae Canaanis dixerunt, "Vidimus Nephilim filios Enakim de Nephilim, et fuimus in oculis nostris sicut locustae, et sic fuimus in oculis eorum" (Numeri 13:33):
quod per "Nephilim" et "Enakim" in Verbo significentur illi qui in maxima persuasione suae eminentiae ac sapientiae sunt prae aliis, et in sensu abstracto dirae persuasiones, videatur in Arcanis Caelestibus, (n. 311, 567, 581, 1268, 1270, 1271, 1673, 12
3686, 7686) quod visi fuerint et sibi et illis "sicut locustae" est secundum apparentias in mundo spirituali; nam ibi quando illi qui in persuasione suae eminentiae sunt spectant alios, vident illos sicut parvos et viles, et quoque hi tunc videntur sibi tales.
[14] Quoniam per "locustam" significatur sensuale, quod est ultimum vitae cogitationis hominis, seu ultimum in quod desinit et super quo subsistit intellectus, inde hoc ultimum est sicut basis et fundamentum super quo consistunt interiora seu superiora, quae sunt intellectus et voluntatis hominis; similiter interiora et superiora, quae spiritualia et caelestia vocantur, in Verbo; et quia omnia fundanda sunt ut consistant et subsistant, ideo sensus litterae Verbi, quae est ultimus et basis, est naturalis et sensualis, et quoque in bono sensu intelligitur per "locustam", proinde etiam verum et bonum ejus. Ex eo est quod Johannes Baptista comederit locustas, et quod filiis Israelis concessum sit illas edere. De Johanne Baptista dicitur,
Quod habuerit indumentum ex pilis cameli, et cingulum coriaceum circum lumbos, et comederit locustas et mel agreste (Matthaeus 3:4; Marcus 1:6):
quod Johannes Baptista ita indutus fuerit, erat quia repraesentabat Verbum, simile quod Elias; et per "indumentum ex pilis cameli", perque "cingulum coriaceum", ac per esum "locustae et mellis agrestis", repraesentabat ejus ultimum sensum, qui, ut dictum, est naturalis sensualis, quia pro naturali sensuali homine. Per "vestimentum" significatur verum induens bonum; per "pilos cameli" significatur ultimum naturalis hominis, quod est sensuale: per "locustam et mel agreste" etiam significatur ultimum illud quoad appropriationem, seu sensuale; per "locustam" sensuale quoad verum, per "mel agreste" sensuale quoad bonum, et per "comedere" appropriari. Sciendum est quod antiquis temporibus, quando ecclesiae erant ecclesiae repraesentativae, omnes in ministeriis vestiti fuerint secundum repraesentationes suas, et quoque quod secundum illas comederint.
[15] Quod concessum fuerit filiis Israelis comedere locustas, constat ex his apud Mosen,
"Omne reptile avis, quod incedit super quatuor pedibus, erit abominatio:.... at quod incedit super quatuor, cui crura super pedes ejus ad saltandum illis super terra, comedetis": inter quae etiam nominatur locusta (Leviticus 11:20-22):
quod ideo concessum sit locustas comedere, quia locustis sunt "crura super pedibus ad saltandum", est quia "crura" significant bonum naturale conjunctum bono spirituali, et "pedes" verum naturale ex illo bono; et omne verum quod ex bono appropriari et conjungi debet homini, non autem verum quod non ex bono, hoc enim verum conjunctum est cum aliquo malo; quare dicitur quod "reptile avis incedens super quatuor", cui non crura super pedibus, "abominatio" esset: dicitur etiam "ad saltandum super terra", quia per "saltare" cum de avibus significatur vivere, aeque ac per "ambulare" cum de animalibus terrae, et vivitur spiritualiter ex veris quae ex bono, quae significantur per "saltare pedibus super quibus sunt crura"; at spiritualiter mori est ex veris conjunctis malo, quod significatur per "incedere super quatuor pedibus" super quibus non sunt crura; quare dicitur quod illa comedere sit "abominatio."
[16] Quia per "equum" significatur intellectuale, et per "locustam" sensuale, quod ultimum intellectus est, ac intellectus vivit dum est in suo ultimo, ideo antiqui de equis dixerunt "saltare" et "subsaltare sicut locustae"; ut apud Hiobum,
"Num das equo robur? num induis collum ejus emotione? num facis ut subsultet sicut locusta? gloria naris ejus terror" (39:19, 20);
describitur hic intellectus per "equum", qualis est; quod nempe similiter ac equus sit robustus, emoveat et incurvet collum, et subsultim ambulet; et quia ultimum intellectus est sensuale, et hoc significatur per "locustam", et intellectus vita in hoc ultimo per "saltare" et "subsultim ambulare", ideo dicitur quod equus "subsultet sicut locusta." Antiquissimi libri, inter quos est Hiobus, scripti erant per meras correspondentias; scientia enim correspondentiarum tunc fuit scientia scientiarum, et illi prae reliquis aestimati fuerunt qui per plures et significantiores correspondentias libros concinnare potuerunt: talis est Liber Hiobi; sed sensus spiritualis ex correspondentiis ibi collectis non agit de sanctis caeli at ecclesiae, sicut sensus spiritualis apud Prophetas; quare ille Liber non est inter Libros Verbi; sed usque ex illo adducuntur loca propter correspondentias, quibus est plenus.
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