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575. And thus I saw the horses in the vision, and them that sat on them.- That this signifies falsifications of the Word by reasonings from fallacies, is evident from the signification of horses, as denoting the understanding of the Word (see above, n. 355, 364, 372, 373, 381, 382); here the falsifications of it, because it is said, that he saw the horses in the vision, of which in what follows; and from the signification of them that sat on them, as denoting those who are intelligent in the Word, concerning which signification see also the passages above cited, but in this case, reasonings from fallacies concerning the meaning (sensus) of the Word, since the sensual man, and his reasoning from fallacies are here treated of (see above, n. 569); and because it was said that he saw them in the vision, and not, as before, in the spirit.
[2] To see in a vision here signifies from fallacies. For visions, which, and from which, man, or the spirit of man, sees, are of a two-fold kind. There are real visions, and visions that are not real. Real visions are of such things as really appear in the spiritual world, perfectly corresponding to the thoughts and affections of the angels, therefore they are real correspondences. Such were the visions which appeared to the prophets who prophesied truths, and such also were the visions which appeared to John, and which are described throughout the Apocalypse. But visions that are not real are such as appear in the external form like those that are real, but not in the internal, being produced by spirits by means of phantasies. Such were the visions which appeared to the prophets who prophesied vain things or lies. All these visions because unreal were fallacies, and therefore they signify fallacies. And since the horses and them that sat on them were seen by John in such a vision (tali visione), therefore reasonings from fallacies, and thence falsifications of the Word are signified by them.
[3] Because real visions appeared to the prophets, by whom the Word was written, and unreal visions to others who are also called prophets, and since the visions of the latter were vain, are also called lies, it is important to know the nature of visions. All things that really appear in the spiritual world, are correspondences, for they correspond to the interiors of the angels, which pertain to their minds, or to their affection and the thought thence, therefore they also signify such things. For the Spiritual which pertains to the affection, and thence to the thought of the angels, clothes itself with forms like those seen in the three kingdoms of the natural world, the animal, the vegetable, and the mineral, and all these forms are correspondences, such as were seen by the prophets, and which signified the things to which they corresponded.
But in the spiritual world there are also appearances that are not correspondences, which are produced by spirits, especially evil spirits, by means of phantasies, for by means of these such spirits can cause palaces, and houses full of decorations, as well as ornamented garments to appear, and they can also assume beautiful faces, with other things of a similar nature; but as soon as the phantasy ceases, everything that it has produced vanishes, because they are externals in which there is nothing internal. As such visions exist from phantasies, they signify fallacies, because they deceive the senses, and deceptively cause things to appear which resemble those that are real, since these are what are here signified, it is therefore said, "I saw the horses in the vision." As the subject here is reasonings from fallacies, the nature of fallacies shall be here explained.
[4] There are numerous fallacies in natural, civil, moral, and spiritual things; but as fallacies in spiritual things are here meant, therefore the nature and quality of these shall be illustrated by some examples. The sensual man is in fallacies, because all the ideas of his thought are from the world and enter by means of his bodily senses, therefore he also thinks and forms conclusions from them concerning spiritual things. He does not know what the Spiritual is, and believes that there is nothing above nature, and that, if there is anything, it is natural and material. He cannot apprehend at all, that objects like those in the natural world exist in the spiritual world, for example that paradises, shrubberies, beds of flowers, grass-plots, palaces, and houses can appear there. He calls these things phantasies, although he knows that similar things were seen by the prophets when they were in the spirit. [Sensual men] do not believe that such things exist in the spiritual world, because they believe that whatever they do not see with their eyes, or perceive by some bodily sense, has no existence.
[5] Those who judge from fallacies cannot at all apprehend that man is in a perfect human form after death, nor that the angels are in that form; therefore they deny that men after death have the human form, saying that they are phantoms, without eyes, ears, or mouths, consequently without sight, hearing, or speech, flying about in the air, and waiting for the resurrection of the body, in order to be able to see, hear, and speak. They speak and believe in this way, because from the fallacies of the bodily senses. Those who reason and form conclusions from the fallacies of the senses, ascribe all things to nature, and scarcely anything to the Divine [Being]; and if they do ascribe creation to the Divine [Being], they still suppose that all things have been transferred to nature, and that from it alone all effects proceed, and nothing from the spiritual world. As when they see the wonderful things connected with silk-worms, butterflies, and bees, and the wonderful phenomena seen in the generation of all animals from eggs (omnium animalium ex ovis), and other similar things without number, they regard them as the works of nature only, nor are they able to think anything about the spiritual world and its influx into the natural, and the existence and subsistence of such wonderful things therefrom. When yet the fact is, that the Divine flows in continually through the spiritual world into the natural, and produces such things, and that nature was created to be serviceable for clothing those things which flow in and proceed from the spiritual world. But it would take us to a great length to enumerate all the fallacies in spiritual things, which the sensual man of the church believes. Some of them are stated also in the Doctrine of the New Jerusalem 53).
575. Verse 17. And thus I saw the horses in the vision, and those that sat on them, signifies the falsifications of the Word by reasonings from fallacies. This is evident from the signification of "horses," as being the understanding of the Word (See above, n. 355, 364, 372, 373, 381, 382); here its falsifications, because it is said that "he saw the horses in vision" (of which presently); also from the signification of "those that sat on them," as being those who understand the Word (respecting which see the passages above cited), but here it means reasonings from fallacies respecting the meaning of the Word, because the sensual man and its reasoning from fallacies are treated of (See above, n. 569), and because it is said that he saw them "in vision," and not as before "in the spirit;" to see "in vision" signifying here to see from fallacies.
[2] Visions, which and from which a man or the spirit of man sees, are of a twofold kind; there are real visions and visions that are not real; real visions are visions of such things as really appear in the spiritual world, corresponding altogether with the thoughts and affections of angels, consequently they are real correspondences. Such were the visions that the prophets had who prophesied truths; such also were the visions that appeared to John, and that are described throughout Revelation. But visions that are not real have the same appearance in the external form as real visions, but not in the internal form; they are produced by spirits by means of phantasies. Such visions those prophets had who prophesied vain things or lies. All such visions, because they are not real are fallacies, and thus they also signify fallacies. And as "the horses and those that sat on them" were seen by John in such visions, they signify reasonings from fallacies, and thence falsifications of the Word.
[3] As the prophets, by whom the Word was written, had real visions, and others who were also called prophets had visions that were not real, but their visions were vain and are called "lies," it is important that it should be known what visions are. All things that really appear in the spiritual world are correspondences, for they correspond to the interiors of angels, which are the things of their minds, that is, of their affection and of their thought therefrom, and therefore such things are signified by them. For the spiritual, which is of the affection and the consequent thought of the angels, clothes itself with such forms as appear in the three kingdoms of the natural world, the animal, the vegetable, and the mineral, and all these forms are correspondences, such as appeared to the prophets, and which signify the things to which they corresponded. But in the spiritual world there can be appearances also that are not correspondences; and these are produced by spirits, especially evil spirits, by means of phantasies, for by means of phantasies such spirits can present to the view palaces, and houses full of decorations, also decorated garments; they can also induce upon themselves beautiful faces, and other like appearances; but as soon as the phantasy ceases all these things vanish, because they are external in which there is nothing internal. As such visions are from phantasies they signify fallacies because they deceive the senses and fallaciously present to view things like real things. Because such fallacies are here signified, it is said, "I saw horses in vision." As reasonings from fallacies are here treated of, what fallacies are is to be told.
[4] There are many fallacies in natural, in civil, in moral, and in spiritual affairs; but as fallacies in spiritual things are the fallacies here meant, I wish to show by some examples what and of what nature fallacies in spiritual things are. The sensual man is in fallacies, because all the ideas of his thought are from the world and enter through the bodily senses; from these, therefore, he thinks and draws conclusions respecting spiritual things. Moreover, the sensual man does not know what the spiritual is, and believes that there can be nothing above nature, or if there is, that it is natural and material. He cannot at all comprehend that anything can exist in the spiritual world like the objects in the natural world, that is, that there can appear there paradises, shrubberies, flower beds, grass plots, palaces, houses. Sensual men declare that such things are phantasies, although they know that like things were seen by the prophets when they were in the spirit. They do not believe that such things exist in the spiritual world, because they suppose anything that cannot be seen with the eyes or perceived by some sense of the body is a nonentity.
[5] Those who judge from fallacies cannot at all apprehend that man after death has a complete human form, and that angels have that form; they deny therefore that men after death are human forms; they say that they are something breathlike, without eyes, ears, or mouth, consequently without sight, hearing, or speech, flitting about in the air, and waiting for the resurrection of the body, that they may see, hear, and speak. This they say and believe because they think from the fallacies of the bodily senses. They who reason and draw conclusions from the fallacies of the senses attribute all things to nature, and scarcely anything to the Divine; if they attribute creation to the Divine, they imagine, nevertheless, that all things were transferred into nature, and that all the effects that appear flow from nature alone, and nothing from the spiritual world; as when they see the wonderful things that pertain to silk-worms, butterflies, bees, the wonderful things in the generation of all animals from eggs, and innumerable other like things, they imagine nature to be the sole artificer of these things, and are unable to think at all about the spiritual world and its influx into the natural, and about the existence and subsistence of such wonderful things as being from that source; and yet the truth is that the Divine flows in continually through the spiritual world into the natural, and produces such things, and that nature was created to serve for the clothing of these things that proceed and flow in from the spiritual world. But to specify all the fallacies in respect to spiritual things pertaining to the sensual man of the church, would be too lengthy; some of them may be seen mentioned in The Doctrine of the New Jerusalem 53).
575. [Vers. 17.] "Et ita vidi equos in visione, et sedentes super illis." - Quod significet falsificationes Verbi per ratiocinationes ex fallaciis, constat ex significatione "equorum", quod sint intellectus Verbi (de qua supra, n. 355, 364, 372 [a] , 373, 381, 382), hic falsificationes ejus, quia dicitur quod "viderit equos in visione" (de qua re sequitur), et ex significatione "sedentium super illis", quod sint intelligentes Verbi (de qua etiam in locis supra citatis), hic autem ratiocinationes de sensu Verbi ex fallaciis, quoniam agitur de sensuali homine et ejus ratiocinatione ex fallaciis (videatur supra, n. 569), et quia dicitur quod viderit illos "in visione", et non ut prius "in spiritu"; "videre in visione" hic significat ex fallaciis.
[2] Visiones enim, quas et ex quibus homo aut spiritus hominis videt, sunt duplicis generis; sunt visiones reales et sunt visiones non reales: visiones reales sunt talium quae realiter apparent in mundo spirituali, prorsus correspondentes cogitationibus et affectionibus angelorum; proinde sunt reales correspondentiae; tales visiones fuerunt prophetis qui vera prophetarunt, et quoque tales visiones sunt quae Johanni apparuerunt, quae ubivis in Apocalypsi describuntur: at visiones non reales sunt quae in externa forma apparent similes realibus, sed non in interna; producuntur a spiritibus per phantaSias; tales visiones fuerunt prophetis qui vana seu mendacia prophetarunt; omnes hae visiones, quia non reales, sunt fallaciae, quare etiam significant fallacias: et quia "equi et sedentes super illis" visi sunt Johanni in tali visione, ideo per illos significantur ratiocinationes ex fallaciis, et inde falsificationes Verbi.
[3] Quoniam prophetis, per quos Verbum conscriptum est, fuerunt visiones reales, et reliquis, qui etiam prophetae vocantur, visiones non reales, et horum visiones fuerunt vanae et quoque "mendacia" vocantur, interest scire quales sunt visiones: nempe, omnia quae in mundo spirituali realiter apparent, sunt correspondentiae; correspondent enim interioribus angelorum quae mentis eorum sunt, seu quae affectionis et inde cogitationis eorum; quapropter etiam significant talia: induit enim spirituale, quod est affectionis et inde cogitationis angelorum, formas quales apparent in naturali mundo in triplici ejus regno, animali, vegetabili et minerali, et omnes hae formae sunt correspondentiae, quales visae sunt prophetis, et quae significaverunt res quibus correspondebant. At in mundo spirituali dantur etiam apparentiae quae non sunt correspondentiae, quae producuntur a spiritibus praecipue malis per phantasias, per has enim possunt illi spiritus sistere palatia, et domos plenas decoramentis, tum quoque ornatas vestes, et quoque sibi inducere facies pulchras, praeter similia alia; at ut primum phantasia desinit, etiam omnia illa evanescunt, ex causa quia sunt externa in quibus nihil internum; tales visiones, quia ex phantasiis sunt, significant fallacias, quia fallunt sensus, et fallaciter sistunt similia realibus: quoniam hae sunt quae significantur, ideo dicitur, "Vidi equos in visione." Quoniam agitur hic de ratiocinationibus ex fallaciis, dicendum est quid fallaciae.
[4] Dantur fallaciae in naturalibus, in civilibus, in moralibus, et in spiritualibus, multae; sed quia per fallacias hic intelliguntur fallaciae in spiritualibus, velim per aliqua exempla illustrare quid et quales sunt fallaciae in spiritualibus. Sensualis homo in fallaciis est, quia omnes ideae cogitationis ejus sunt ex mundo et intrarunt per sensus corporis; quare etiam ex illis cogitat et concludit de spiritualibus; nescit etiam quid spirituale, et credit quod non aliquid supra Naturam detur, et si datur quod sit naturale et materiale: prorsus non potest capere quod in mundo spirituali aliquid existat simile objectis quae in mundo naturali, quod nempe apparere possint ibi paradisi, arboreta, floreta, vireta, palatia, domus; haec dicunt esse phantasias, tametsi sciunt quod similia visa sint prophetis quando fuerunt in spiritu: causa, quod non credant talia dari in mundo spirituali, est quia putant nihilum esse quicquid non oculis vident et aliquo sensu corporis percipiunt.
[5] Qui judicat ex fallaciis, prorsus non capere potest quod homo post mortem sit in perfecta forma humana, nec quod angeli in illa forma sint; quare negant quod homines post mortem sint formae humanae; dicunt esse pneumata, absque oculis, auribus, oribus, proinde absque visu, auditu et loquela, volitantia in aere, et exspectantia resurrectionem corporis, ut videant, audiant et loquantur: quod ita dicant et credant, est ex fallaciis sensuum corporis. Illi qui ratiocinantur et concludunt ex fallaciis sensuum, omnia tribuunt Naturae, et fere nihil Divino; si creationem Divino tribuunt, usque putant omnia translata esse in Naturam, et ex illa sola effluere omnes effectus qui apparent, et nihil ex spirituali mundo; ut dum vident admiranda in bombycibus, papilionibus, apibus, admiranda in generatione omnium animalium ex ovis, et similia alia, quae innumerabilia sunt, putant haec opificia solius Naturae esse; nec possunt aliquid cogitare de spirituali mundo et ejus influxu in naturalem, et de existentia et subsistentia talium admirandorum inde; cum tamen res talis est quod Divinum influat continue per spiritualem mundum in naturalem ac producat talia, et quod Natura creata sit ut inserviat induendo illa quae e spirituali mundo procedunt et influunt. Sed recensere omnes fallacias in spiritualibus quae sunt apud hominem ecclesiae sensualem, nimis prolixum est; aliquae etiam enumeratae videantur in Doctrina Novae Hierosolymae (n. 53).