7643. 'Behold, I am bringing locusts into your border' means that falsity will take possession of their outermost parts. This is clear from the meaning of 'locusts' as falsity in outermost parts, dealt with below; from the meaning of 'border' as outermost parts; and from the meaning of 'bringing', since it is used in connection with falsity, as taking possession of. It says that Jehovah will bring the locusts, but by this their being brought - brought by evil - is meant. This is similar to the attribution made to Jehovah, that is, to the Lord, where it says that 'He made Pharaoh's heart stubborn'; in actual fact it is made such by man, by the evil within him, see above in 7632. Evil does not originate in the Lord but springs from man because man diverts towards himself the good that flows in from the Lord, and instead of regarding, in every single thing, the Lord and what is the Lord's regards himself. This self-regard gives rise to a craving to have dominion over all people and to possess all that others have; it gives rise to contempt for others, and hateful, vengeful, and cruel behaviour towards those who are not disposed to apply themselves to his interests; and also it gives rise to contempt for all things connected with faith and charity, for when these flow in from the Lord he focuses them onto himself and so away from the Lord.

[2] From all this one may see that man turns into evil the actual good that flows in from the Lord. It also goes to explain why in the next life the evil distance themselves from heaven as far away as they can get; for when heaven draws nearer to them, that is, when the inflow of goodness and truth becomes more forceful, they plunge with greater force into the opposite, that is, into evil and into falsity. Then to the extent that the evil and falsity increase, they drive truth out from themselves and bring about vastation within themselves. And to the same extent they also plunge into the evils brought by punishment; for in the next life evils and punishments are interconnected.

[3] The Lord is continually rearranging the heavens, and constantly adding new inhabitants of heaven whom He provides with dwellings and inheritances. When He does this heaven draws nearer, that is, flows in with greater force, as a consequence of which hellish spirits plunge with greater force into evils and falsities, and into the punishments that go with them; and since they plunge into evils and falsities, they bring about vastation within themselves, as has been stated. This process does not stop until they have brought about complete vastation and cast themselves deeply into the hells. From this it may be recognized that nothing but good emanates from the Lord, and that evil springs from those people themselves who are ruled by evil. From all this one may now see how to understand the statement that Jehovah, that is, the Lord, made Pharaoh's heart stubborn, and the statement here that He will bring locusts, by which falsity arising from evil in outermost parts is meant.

[4] In the Word, in those places in which the laying waste of evils is referred to, the locust and the bruchus ¹ are mentioned several times; and in those places 'locust' is used to mean in the internal sense falsity that lays waste the outermost parts. For as has been shown before, the human natural is interior and exterior. The falsity that is present in the outermost parts of the natural is meant by 'locust', and the evil there by 'bruchus'. Because 'locust' is used to mean falsity present in the outermost parts of the natural it says that the locusts will be brought 'into the border, and they will cover the surface of the land', and later on in verses 14-15.

The locusts came up over the land of Egypt, and rested at all the border of Egypt, and covered the surface of the whole land.

'The border' and 'the surface' mean the outermost and lowest parts, on which the more internal ones rest, that is, by which they are bounded.

[5] These things are what 'the locust' and 'the bruchus' are used to mean in David,

He sent among them swarms [of insects], which devoured them, and frogs which destroyed them; and He gave their crops to the bruchus, and their labour to the locust. Psalms 78:45-46.

And elsewhere,

He spoke so that the locust might come and the bruchus, so that it would be without number. Psalms 105:34.

These verses, which speak about Egypt, refer to 'the bruchus', but no mention is made of it in Moses, only of 'the locust'. The reason why 'the bruchus' also is referred to is that 'the bruchus' means evil and 'the locust' falsity, both of them in the outermost parts of the natural. But when 'the locust' alone is referred to it means both falsity and evil together, for 'the locust' is falsity arising from evil.

[6] In Nahum,

There the fire will devour you, the sword cut you off; it will devour you like the bruchus. Multiply yourself like the bruchus, multiply yourself like the locust; you have multiplied your merchants, more than the stars of the heavens. The bruchus has spread out, and flown away. Your monarchs are like the locust, your emperors like the locust of locusts. Nahum 3:15-17.

This refers to 'the city of blood', which means teachings that uphold falsity. And since falsity and evil are multiplied chiefly in the outermost parts of the natural (because of the presence there of the illusions of the senses arising from worldly and earthly objects, and of the sensory enjoyments resulting from various kinds of appetites), the multiplication of evil and falsity is for that reason described by 'the bruchus and locust', as it also is in Judges 6:5; 7:12; and in Jeremiah 46:23. With regard to the sensory level, which is the last and lowest of the natural, that it is utterly full of illusions and consequently of falsities, see 5084, 5089, 5094, 6310, 6711, 6313, 6318, 6598, 6612, 6614, 6621, 6624.

[7] In Joel,

What the caterpillar (eruca) left the locust has devoured, and what the locust left the beetle (melolontha) has devoured, and what the beetle left the bruchus has devoured. Awake, you drunkards, and weep; and wail, all you drinkers of wine, because of the new wine that has been cut off. For a nation will come up over My land, strong, and without number; and it will turn My vine into a waste, and My fig tree into froth. Joel 1:4-7.

In the same prophet,

The threshing floors are full of clear grain, and the presses overflow with new wine and oil. And I will recompense you for the years that the locust has consumed, the beetle (melolontha), the bruchus, and the caterpillar (eruca). Joel 2:24-25.

Here 'the locust' stands for falsity in the outermost parts which is laying waste truths and forms of good. In Moses,

You will carry much seed out into the field, but you will gather little, because the locust will consume it. You will plant vineyards, but you will not drink wine or gather [anything], for the worm will devour it. Deuteronomy 28:38-39.

Here 'the locust' stands for falsity arising from evil.

[8] In John,

Out of the smoke of the abyss that had been opened came locusts onto the earth, which were given power, as the scorpions of the earth have power. They were told not to harm the grass of the earth, or any tree, but men (homo) only who did not have the seal of God on their foreheads. They were not allowed to kill them, but to torment them for five months. The shapes of the locusts were like horses prepared for war, and on their heads there were so to speak crowns like gold, their faces being like the faces of men (homo). They had hair like women's hair, and their teeth were like lions' teeth. They had breastplates like breastplates of iron, and the sound of their wings was like the sound of chariots with many horses running to war. Finally, they had tails like scorpions, and the stings were in their tails, so that they could do harm to men (homo) for five months. They have a king over them, the angel of the abyss, whose name in Hebrew is Abaddon; but in Greek he has the name Apollyon. Revelation 9:3-11.

No one can see what all these things mean except from the internal sense. From each detail there viewed in accordance with the internal sense it is clear that 'locusts' means reasonings that are based on illusions and consequent falsities, and supported also by philosophical arguments. Thus in addition 'locusts' means the falsities which, being present in the outermost parts of the human mind and having a more earthly and bodily nature than all other falsities, can easily deceive and mislead people. For a person can embrace with ease ideas that agree with the senses, but with difficulty those that contradict them.

[9] To enable people to know that such things are meant by 'locusts', let the details of this passage be explained one by one. 'The abyss' out of which the locusts came is hell. 'The grass of the earth' which they were not to harm is factual knowledge, 'tree' recognition of what is good and true, and 'men' affections for what is good. Their being told to harm only men, not the grass of the earth or any tree, means that truth and good may come to be understood even when there is no living in accordance with them. 'Those who have the seal on their foreheads' are those who have been regenerated. Their being told to torment for five months those who did not have the seal of God on their foreheads means that they were to lay them waste. 'Locusts like horses prepared for war' are reasonings based on falsities that are used to fight against the Church's truths. 'On their heads crowns like gold' and 'faces like those of men' mean that the reasonings have a similar appearance to truth and in origin seem to be good. 'Hair like that of women' and 'teeth like the teeth of lions' are the external things of the natural or the level of the senses, that is, the illusions there which give the appearance of good. 'Breastplates of iron' are external things giving the appearance of truth. 'The sound of wings like that of chariots with many horses running to war' means the falsities of doctrinal teachings which they use to fight with and which they fight for. 'Tails like scorpions' and 'the stings in their tails' are the injuries such things can inflict. 'The king' of the abyss is hellish falsity, 'Abaddon' destruction, 'Apollyon' reasoning based on falsities that seems to be based on truth, especially if those deemed to be wise support those falsities with philosophical arguments completely misapplied; for blind admiration of their wisdom leads people to have faith in them.

[10] In the good sense 'locust' means fundamental and very general truth, and also the pleasure it gives. This was why John had locusts as his food, and wild honey, Matthew 3:4; Mark 1:6. The reason why they were his food was that John represented the Word; and by his food as well as his clothing, which consisted of camel hair together with a skin girdle, he represented the Word in the external sense. For external pleasure is meant by 'locusts and wild honey', 5620, and external truth by a garment made of camel hair and by a skin girdle, 3301. This explains why John is understood to be the Elijah who is going to come and announce the Lord's Coming, 'Elijah' being the Word, see Preface to Chapter 18 of Genesis, and 2762, 5247 (end). And Leviticus 11:22 states that locusts were among the small creatures which people were allowed to eat.

Poznámky pod čarou:

5084. 'Of the house of the chief of the attendants' means the things that are first and foremost in explanations. This is clear from the meaning of 'the chief of the attendants' as the things which are first and foremost in explanations, dealt with in 4790, 4966. The meaning here therefore is that both kinds of sensory impressions were cast aside by the things which are first and foremost in explanations, that is to say, by those which belong to the Word in the internal sense. Sensory impressions are said to be cast aside when the things that are first and foremost in explanations place no reliance on them; for they are indeed sensory impressions, and impressions received by the mind directly through the senses are illusions. The senses are the source of all the illusions that reign in a person, and they are the reason why few have any belief in the truths of faith and why the natural man is opposed to the spiritual man, that is, the external man to the internal. Consequently if the natural or external man starts to have dominion over the spiritual or internal man, no belief at all in matters of faith exists any longer, for illusions cast a shadow over them and evil desires smother them.

[2] Few know what the illusions of the senses are and few believe that these cast a shadow over rational insights and most of all over spiritual matters of faith - a shadow so dark that it blots them out. This happens especially when at the same time what a person delights in is the result of desires bred by a selfish and worldly love. But let examples be used to shed some light on this matter, first some examples of illusions of the senses which are purely natural ones, that is, illusions about things within the natural creation, then some examples of such illusions in spiritual things.

I. It is an illusion of the senses - a purely natural one, or an illusion about the natural creation - to believe that the sun is borne round this globe once a day, and that the sky too and all the stars are borne round at the same time. People may be told that it is impossible and therefore inconceivable that so vast an ocean of fire as the sun, and not only the sun but also the countless stars, should revolve once a day without undergoing any changes of position in relation to one another. They may be told in addition that one can see from the planetary system that our own globe performs a daily movement and an annual one, by rotations on its axis and by revolutions. This can be recognized from the fact that the planets are globes like ours, some of which have moons around them and all of which, as observation shows, perform daily and annual movements like ours. But for all that they are told, the illusion the senses prevails with very many people - that things really are as the eye sees them.

[3] II. It is an illusion of the senses - a purely natural one, or an illusion about the natural creation - that the atmosphere is a single entity, except that it becomes gradually and increasingly rarified until a vacuum exists where the atmosphere comes to an end. A person's external senses tell him nothing else than this when their evidence alone is relied on.

III. It is an illusion of the senses, a purely natural one, that the power which seeds have to grow into trees and flowers and to reproduce themselves was conferred on them when creation first began, and that that initial conferment is what causes everything to come into being and remain in being. People may be told that nothing can remain in being unless it is constantly being brought into being, in keeping with the law that continuance in being involves a constant coming into being, and with another law that anything that has no connection with something prior to itself ceases to have any existence. But though they are told all this, their bodily senses and their thought that is reliant on their senses, cannot take it in. Nor can they see that every single thing is kept in being, even as it was brought into being, through an influx from the spiritual world, that is, from the Divine coming through the spiritual world.

[4] IV. This gives rise to another illusion of the senses, a purely natural one, that single entities exist called monads and atoms. For the natural man believes that anything comprehended by his external senses is a single entity or else nothing at all.

V. It is an illusion of the senses, a purely natural one, that everything is part of and begins in the natural creation, though there are indeed purer and more inward aspects of the natural creation that are beyond the range of human understanding. But if anyone says that a spiritual or celestial dimension exists within or above the natural creation, this idea is rejected; for the belief is that unless a thing is natural it has no existence.

VI. It is an illusion of the senses that only the body possesses life and that when it dies that life perishes. The senses have no conception at all of an internal man present within each part of the external man, nor any conception that this internal man resides in the inward dimension of the natural creation, in the spiritual world. Nor consequently, since they have no conception of it, do the senses believe that a person will live after death, apart from being clothed with the body once again, 5078, 5079.

[5] VII. This gives rise to the further illusion of the senses that no human being can have a life after death any more than animals do, for the reason that the life of an animal is much the same as that of a human being, the only difference being that man is a more perfect kind of living creature. The senses - that is, the person who relies on his senses to think with and form conclusions - have no conception of the human being as one who is superior to animals or who possesses a life superior to theirs because of his ability to think not only about the causes of things but also about what is Divine. The human being also has the ability to be joined through faith and love to the Divine, as well as to receive an influx from Him and to make what flows in his own. Thus because of his response to such influx from the Divine it is possible for the human being to receive it, which is not at all the case with animals.

[6] VIII. This gives rise to yet another illusion, which is that what is actually living in the human being - what is called the soul - is merely something air-like or flame-like which is dispersed when the person dies. Added to this is the illusion that the soul is situated either in the heart, or in the brain, or in some other part of him, from where it controls the body as if this were a machine. One who relies on his senses has no conception of an internal man present in every part of his external man, no conception that the eye sees not of its own accord, and that the ear hears not of its own accord, but under the direction of the internal man.

IX. It is an illusion of the senses that no other source of light is possible than the sun or else material fire, and that no other source of heat than these is possible. The senses have no conception of the existence of a light that holds intelligence within it, or of a heat that holds heavenly love within it, or that all angels are bathed in that light and heat.

X. It is an illusion of the senses when a person believes that he lives independently, that is, that an underived life is present within him; for this is what the situation seems to be to the senses. The senses have no conception at all that the Divine alone is one whose life is underived, thus that there is but one actual life, and that anything in the world that has life is merely a form receiving it, see 1954, 2706, 2886-2889, 2893, 3001, 3318, 3337, 3338, 3484, 3742, 3743, 4151, 4249, 4318-4320, 4417, 4523, 4524, 4882.

[7] XI. The person who relies on his senses can be misled into a belief that adulterous relationships are allowable; for his senses lead him to think that marriages exist merely for the sake of order which the upbringing of children necessitates, and that provided this order is not destroyed it makes no difference who fathers the children. He can also be misled into thinking that the married state is no different from having sex with someone, except that it is allowable. That being so, he also believes that it would not be contrary to order for him to many several wives if the Christian world, basing its ideas on the Sacred Scriptures, did not forbid it. If told that a correspondence exists between the heavenly marriage and marriages on earth, and that no one can have anything of marriage within him unless spiritual good and truth are present there, also that a genuinely conjugial relationship cannot possibly exist between one man and several wives, and consequently that marriages are intrinsically holy, the person who relies on his senses rejects all this as worthless.

[8] XII. It is an illusion of the senses that the Lord's kingdom, or heaven, is like an earthly kingdom, that joy and happiness there consist in one person holding a higher position than another and as a consequence possessing more glory than another. For the senses have no conception at all of what is implied by the idea that the least is the greatest and the last is the first. If such people are told that joy in heaven or among angels consists in serving the welfare of others without any thought of merit or reward, it strikes them as a sorrowful existence.

XIII. It is an illusion of the senses that good works earn merit and that to do good to someone even for a selfish reason is a good work.

XIV. It is also an illusion of the senses that a person is saved by faith alone, and that faith may exist with someone who has no charity, as well as that faith, not life, is what remains after death. One could go on with very many other illusions of the senses; for when a person is governed by his senses the rational degree within him, which is enlightened by the Divine, does not see anything. It dwells in thickest darkness, in which case every conclusion based on sensory evidence is thought to be a rational one.