730. And the woman fled into the wilderness.- That this signifies the church among a few, because with those who are not in good, and therefore not in truths, appears from the signification of the woman, as denoting the church (concerning which see above, n. 707); from the signification of the wilderness, as denoting where there are no truths because there is no good, of which we shall speak presently; and from the signification of fleeing thither, as denoting to tarry among those who are not in truths, because not in good; and as, at the end of the church, there are few who are in truths from good, therefore it signifies among a few. It is evident from this what these words involve, namely, that a New Church, which is called the Holy Jerusalem, and is signified by the woman, can as yet be instituted only with a few, because the former church is become a wilderness; and the church is called a wilderness (desertum) when there is no longer any good; and where there is no good there are no truths. When the church is such, then evils and falsities reign, which hinder the reception of its doctrine, which is the doctrine of love to the Lord and of charity towards the neighbour, with its truths; and when doctrine is not received, there is no church, for the church is from doctrine.

[2] Something shall first be said concerning the fact that there are no truths where there is no good. By good is meant the good of a life according to truths of doctrine from the Word. The reason is, that the Lord never flows immediately into truths with man, but mediately through his good; for good is of his will, and the will is the man himself; from the will the understanding is brought forth and formed. For the understanding is so connected with the will, that what the will loves the understanding sees and also brings forth into the light; if therefore the will is not in good, but in evil, then the influx of truth from the Lord into the understanding produces no effect, for it is dissipated, because it is not loved; in fact, it is perverted, and the truth is falsified. It is evident from this why the Lord does not flow immediately into man's understanding except so far as the will is in good. The Lord can enlighten the understanding with every man, and thus flow in with Divine truths, since every man has the ability to understand truth, and this for the sake of his reformation; nevertheless the Lord does not flow in, because truths remain only so far as the will has been reformed. Moreover, it would be dangerous to so enlighten the understanding in truths as to produce belief, except so far as the will acts as one with it, for man would then be able to pervert, adulterate, and profane truths, and this would be most damnatory. Besides, so far as truths are known and understood, and are not at the same time lived, they are nothing but lifeless truths, and lifeless truths are like statues which are without life. From these things it is evident why there are no truths where there is good not in essence, but only in form.

[3] The quality of the man of the church is such at its end because he then loves the things of the body and of the world above all things, and when these are loved supremely, then those which pertain to the Lord and heaven are not loved; for no one can at the same time so serve two masters as to love the one and hate the other, since they are opposites. For from the love of the body, which is the love of self, and from the love of the world, which is the love of riches - when these are loved above all things - evils of every kind flow forth, and falsities from evils, and these are the opposites of goods and truths, which come from love to the Lord, and from charity towards the neighbour. It is evident from these few observations why the woman is said to have fled into the wilderness, that is, among a few, because with those who are not in good, and thus not in truths.

[4] In many places in the Word mention is made of wilderness (desertum), and also of desert (solitudo) and waste, and these signify the state of the church when there is no longer any truth therein because there is no good. This state of the church is called a wilderness (desertum), because the place in the spiritual world, where those dwell who are not in truths because not in good, is like a wilderness (desertum), where there is no verdure in the plains, no harvest in the fields, no fruit trees in the gardens, - a barren land, parched and dry. Moreover wilderness, in the Word, signifies the state of the church with the nations who are in ignorance of truth, and yet in the good of life according to their religion, from which they have a desire for truths. Wilderness also signifies in the Word the state of those who are in temptations, because in temptations goods and truths are shut in by the evils and falsities that come forth and are presented to the mind. That wilderness has these significations in the Word is evident from the passages therein where mention is made of wilderness (desertum).

[5] (1). A wilderness (desertum) means the state of the church, when there is no longer any truth therein, because there is no good, as is evident from the following passages.

In Isaiah:

"Is this the man that moveth the earth, that maketh kingdoms tremble, that hath made the world a wilderness (desertum), and destroyed the cities thereof" (14:16, 17).

This is said of Lucifer, by whom Babel is meant; and to move the earth, make kingdoms tremble, and make the world a wilderness, signifies to destroy all the truths and goods of the church, earth denoting the church, kingdoms its truths, world its goods, and wilderness where these are no longer. To destroy its cities signifies its doctrinals, a city denoting doctrine. The adulteration of the Word, by which doctrine and thus the church are destroyed, is here signified by Babel.

[6] In the same:

"Upon the land of my people shall come up the thorn of the briar, because upon all the houses of gladness in the joyous city; for the palace shall be a wilderness (desertum), the multitude of the city left behind. The hill and the watch-tower shall be over the caves for ever, a joy of wild asses, a pasture for flocks" (32:13, 14).

Upon the land of my people shall come up the thorn of the briar, signifies falsity of evil in the church, the thorn of the briar denoting falsity of evil, and land (terra) denoting the church. Upon all the houses of gladness in the joyous city, signifies where the goods and truths of doctrine from the Word have been received with affection. What is signified by "The palace shall be a wilderness, the multitude of the city left behind. The hill and the watch-tower shall be over the caves, a joy of wild asses, a pasture for flocks," may be seen above (n. 410:7), where they are explained.

[7] In the same:

"By my rebuke I dry up the sea, I make the rivers into a wilderness (desertum), the fish thereof shall stink, because there is no water, and shall die with thirst" (50:2).

To make the rivers into a wilderness signifies to deprive the understanding of truths, consequently to deprive man of intelligence; the rest of the passage may be seen explained above (n. 342:8).

In Jeremiah:

"I beheld, when lo! Carmel was a wilderness (desertum), and all the cities were desolated before Jehovah; the whole land shall be a waste" (4:26, 27).

Carmel signifies the spiritual church, which is in truths from good; that this was a wilderness, signifies that there were in it no truths from good; the cities which are desolated signify doctrinals without truths; the whole land being a waste signifies the church destitute of good and consequently of truths.

[8] In the same:

"Many shepherds have destroyed my vineyard, they have trodden my field under foot, they have made the field of my desire a wilderness (desertum) of solitude, upon all the hills in the wilderness spoilers have come, because the sword of Jehovah devoureth from the end of the land to the end thereof" (12:10, 12).

The truths and goods of the church being completely destroyed by falsities from evil, is signified by They have destroyed the vineyard, trodden the field under foot, made the field of desire a wilderness of solitude, and the spoilers have come upon all the hills in the wilderness, because the sword of Jehovah devoureth; - vineyard and the field signify the church as to truth and good, the field of desire the church as to doctrine, while a wilderness of solitude signifies where these are not; the spoilers in the wilderness signify evils from the absence of truths; the sword of Jehovah devouring signifies falsity destroying; from the end of the earth to the end of the earth, signifies all things of the church.

[9] In Lamentations:

"With the peril of our souls we get our bread, because of the sword of the wilderness (desertum)" (5:9).

To get bread with the peril of their souls, signifies the difficulty and danger of procuring for themselves truths of life from the Word; because of the sword of the wilderness, signifies because the falsity of evil prevails in the church and falsifies truths, and thus destroys them.

[10] In Ezekiel:

"The vine is now planted in the wilderness (desertum), in a land of drought and thirst" (19:13).

Vine signifies the church, which in the beginning of the chapter is called a mother who became a lioness; it is said to be planted in the wilderness when there is no longer any truth therein, because no good; a land of drought means where there is no good but evil instead of it, and a land of thirst means where there is no truth, but falsity instead of it.

[11] In Hosea:

"Contend with your mother, that she may put away her whoredoms from her faces, lest peradventure I strip her naked and set her as in the day of her birth, and make her as a wilderness (desertum), and set her as a land of drought, and slay her with thirst" (2:2, 3).

This treats of the church that has falsified the truths of the Word; mother denotes the church, and her whoredoms the falsifications of truth. To deprive the church of all truth, as it was before it was reformed, is signified by stripping her naked, and setting her as in the day of her birth; wilderness and land of drought signifies the church without good. To slay with thirst signifies the deprivation of truth; thirst is said of truths, because water, for which one thirsts, signifies truth, while drought has reference to the want of good, because it is a result of being scorched.

[12] In the same:

"He is fierce among the brethren; an east wind, the wind of Jehovah, shall come, coming up from the wilderness (desertum), and his spring shall become dry, and his fountain shall be dried up" (13:15).

This is said of Ephraim, by whom is meant the understanding of the Word, which is called fierce among the brethren when it eagerly defends falsities, and fights for them against truths. An east wind, the wind of Jehovah, signifies the ardour of desire arising from a love for and a pride in destroying truths; this is said to come up from the wilderness, when it is from an understanding in which there are no truths from good but only falsities from evil; such an understanding is a wilderness because it is empty and void. That such ardour and pride destroys everything of doctrine and of the Word, is signified by "his spring shall become dry, and his fountain shall be dried up," a spring signifying doctrine, and a fountain the Word.

[13] In Joel:

"Unto thee, O Jehovah, do I cry, because the fire hath consumed the dwellings of the wilderness and the flame hath burned up all the trees of the field; because the beasts of the field hath panted after thee, because the brooks of waters are dried up, and the fire hath consumed the dwellings of the wilderness (desertum)" (1:19, 20).

The fire hath consumed the dwellings of the wilderness and the flame hath burned up all the trees of the field, signifies that the love of self and the pride of their own intelligence have consumed all perception of good, and all understanding of the truth of doctrine from the sense of the letter of the Word; fire signifies the love of self, and flame the pride of their own intelligence; the dwellings of the wilderness signify the goods of doctrine from the sense of the letter of the Word, and the trees of the field the cognitions of its truth; the sense of the letter of the Word is called a wilderness when it is understood only naturally, thus according to appearances, and not at the same time spiritually, or according to the genuine sense. The beasts of the field pant after Thee, signifies the lamentations of those who are natural, and yet desire truths. That beasts signify the affections of the natural man may be seen above (n. 650). Because the brooks of waters are dried up, and the fire hath consumed the dwellings of the wilderness, signifies that there are consequently no longer any truths and goods of life.

[14] In the same:

"The day of Jehovah cometh; a fire devoureth before him, and behind him a flame burneth; the land is as the garden of Eden before him, but behind him a wilderness (desertum) of wasteness, and nothing escaped him" (2:1, 3).

The day of Jehovah means the end of the church, which is called the consummation of the age, and the Lord's coming at that time. That at the end of the church the love of self, and consequently the pride of [man's] own intelligence, consumes all the goods and truths of the church is signified by a fire devoureth before him, and behind him a flame burneth, fire signifying the love of self, and flame the pride of [man's] own intelligence (as above). The land before him is as the garden of Eden, but behind him a wilderness of wasteness, signifies that in the beginning, when that church was established with the ancients, there was the understanding of truth from good, but at its end falsity from evil; the garden of Eden denoting the understanding of truth from good, and wisdom therefrom, and a wilderness of wasteness denoting no understanding of truth from good, and thus insanity from falsities that are from evil; by nothing escaping him is signified that there is nothing whatever of truth from good.

[15] In Isaiah:

"The land (terra) mourneth and languisheth, Lebanon is ashamed and is withered, Sharon is become as a wilderness (desertum), Bashan is shaken, and Carmel" (33:9).

These words also describe the devastation of good and the desolation of truth in the church. Lebanon signifies the church as to the rational understanding of good and truth. Sharon, Bashan, and Carmel, signify these as to the knowledges of good and truth from the natural sense of the Word, the devastation and desolation of these being signified by mourning, languishing, and withering, and becoming like a wilderness, wilderness meaning where there is no truth, because no good.

[16] In Jeremiah:

"Because the land (terra) is full of adulteries, because the land mourneth on account of the curse, the pastures of the wilderness (desertum) have become dry" (23:10).

The land full of adulteries signifies the church in which the goods and truths thereof from the Word are adulterated; the curse, on account of which the land mourneth, signifies all evil of the life and falsity of doctrine; while by the pastures of the wilderness, which have become dry, are signified the knowledges of good and truth from the Word, pastures denoting those knowledges because they nourish the mind, and wilderness, the Word when it is adulterated.

[17] In David:

Jehovah "turneth rivers into a wilderness (desertum), and the springing forth of water into dry ground, a land of fruit into saltness, for the wickedness of them that dwell therein" (Psalm 107:33, 34).

The rivers which are turned into a wilderness signify intelligence from the understanding of truth and of the Word in its interior sense - which has been devastated by falsities from evils; rivers denoting such things as belong to intelligence, and a wilderness, where these things are absent and falsities from evil in their place. The springing forth of waters that are turned into dry ground, signify that the ultimate things of the understanding, called the knowledges (cognitiones) of truth and good, have no light of truth and no spiritual affection for truth, waters signifying truths, dry ground, lack of these from the absence of light and affection, and springing forth, the ultimates of truths such as are the truths of the sense of the letter of the Word. The land of fruit which shall be turned into saltness, signifies the good of love and of life profoundly vastated by falsities, saltness denoting the devastation of truth by falsities; and as all devastation by falsities comes from evil of life, it is therefore added, "for the wickedness of them that dwell therein."

[18] In Jeremiah:

"Lift up thine eyes unto the hills, and see where thou hast been defiled; upon the ways hast thou sat as an Arab in the wilderness (desertum), whence thou hast profaned the land with thy whoredoms and thy wickedness" (3:2).

These words also describe the adulteration and falsification of the Word, which are signified by being defiled and committing whoredom. Lift up thine eyes to the hills and see where thou hast been defiled, signifies to observe that the knowledges of truth and good in the Word have been adulterated; to lift up the eyes signifies to observe, hills signify those knowledges because the trees and groves which are upon them signify knowledges; hills also signify the goods of charity which are thus destroyed. Upon the ways hast thou sat as an Arab in the wilderness, signifies to lie in wait lest any truth should come forth and be received, ways denoting the truths of the church, to sit in them denoting to lie in wait; and an Arab in the wilderness means one who, like a robber in the wilderness, kills and plunders. Thou hast profaned the land with thy whoredoms and wickedness, signifies the falsification of the truths of the Word by evils which have come to be ends of the life.

[19] In the same:

"O generation, see ye the Word of Jehovah; have I been a wilderness (desertum) to Israel, have I been a land of darkness?" (2:31).

That all good of life and truth of doctrine is taught in the Word, and not evil of life and falsity of doctrine, is meant by See ye the Word of Jehovah, have I been a wilderness to Israel, have I been a land of darkness?

[20] In Joel:

"Egypt shall be a wasteness, and Edom a wilderness (desertum) of wasteness, for the violence of the sons of Judah, whose innocent blood they have shed in their land" (3:19).

Egypt and Edom signify the natural man, which has perverted the truths and goods of the Word that it must be so destroyed, as to see only such things as serve for purposes of confirmation, is signified by Egypt shall be a wasteness, and Edom a wilderness of wasteness; that this will be on account of the adulteration of all good and truth in the Word is signified by For the violence of the sons of Judah, whose innocent blood they have shed, - the violence of the sons of Judah signifying the adulteration of the Word as to good, and the shedding of innocent blood the adulteration of the Word as to its truths. That Judah signifies a celestial church, and also the Word, may be seen above (n. 211, 433); and that to shed innocent blood signifies to do violence to Divine Truth, thus to adulterate the truth of the Word, may also be seen above (n. 329). The adulteration of the Word is affected by the knowledges (scientifica) of the natural man, when these are applied to confirm falsities and evils, and the natural man becomes a wasteness and a wilderness when its knowledges are used to confirm falsity and evil, Egypt signifying those knowledges, and Edom the pride that falsifies by means of these.

[21] In Malachi:

"Esau I hated, and I made his mountains a waste, and gave his heritage to the dragons of the wilderness (desertum)" (1:3).

Esau signifies the love of the natural man; his mountains signify evils from that love, and his heritage signifies falsities from those evils, while the dragons of the wilderness signify mere falsifications from which these come.

Since all things of the Word had been adulterated with the Jewish nation, and there was no longer any truth because there was no good, therefore John the Baptist was in the wilderness, which represented the state of that church, about which it is thus written in the Evangelists:

John the Baptist "was in the wilderness, until the days of his appearing unto Israel" (Luke 1:80); and "he preached in the wilderness of Judea (Matthew 3:1-3; Mark 1:2-4; Luke 3:2, 4, 5);

and in Isaiah,

"The voice of one crying in the wilderness (desertum), Prepare the way of Jehovah, make plain in the desert (solitudo) a path for our God" (40:3).

[22] Therefore also the Lord says concerning Jerusalem, which means the church as to doctrine,

"Your house shall be left deserted" (Luke 13:35).

A house deserted signifies the church without truths because without good.

In Matthew:

"If they say to you, Lo," Christ is "in the wilderness (desertum), go not forth; if in the secret chambers, believe not " (Matthew 24:26).

These words may be seen explained in the Arcana Coelestia 3900); for by Christ is meant the Lord as to Divine Truth, consequently as to the Word and as to doctrine from the Word; and false Christs, concerning whom those things are said, signify falsities of doctrine from falsified truths of the Word. From the passages now quoted from the Word it is evident that a wilderness means a church in which there are no truths because no good, consequently where there is falsity because there is evil; for where truth and good do not exist, there falsity and evil are; both cannot exist together, which is meant by the words of the Lord, that no man can serve two masters.

[23] (2) A wilderness (desertum) also signifies the state of the church with the nations who were in ignorance of truth, and yet in good of life according to their religion, from which they desired truths, as is also evident from the passages in the Word, where the church to be established among the nations is treated of.

In Isaiah:

"The spirit shall be poured out upon you from on high, then the wilderness (desertum) shall be a fruitful field, and the fruitful field shall be counted for a forest; judgment shall dwell in the wilderness, and justice shall abide in the fruitful field" (32:15, 16).

This is said of those who are in natural good, and are being reformed. Influx out of heaven into such is signified by The spirit shall be poured out upon you from on high. That truth from a spiritual origin shall then be implanted in them, is signified by The wilderness shall be a fruitful field, - a wilderness denoting the natural man destitute of truths, and the fruitful field, or land of harvest, denoting the natural man made fruitful in truths; that as a result it will possess the knowledge (scientia) of the cognitions of truth and good, is signified by The fruitful field shall be counted for a forest; forest is said in reference to the natural man as a garden is to the spiritual, therefore a forest signifies knowledge (scientia), and a garden intelligence. That in it there will consequently be what is right and just is signified by Judgment shall dwell in the wilderness, and justice shall abide in the fruitful field; judgment and justice, in the spiritual sense, signify truth and good, but in the natural sense, what is right and just.

[24] In the same:

"I will open rivers upon the heights, and set fountains in the midst of the valleys; I will turn the wilderness (desertum) into a pool of waters, and the dry land into springs of waters; I will give in the wilderness the cedar of shittah, the myrtle and the oil tree; I will set in the desert (solitudo) the fir, the pine, and the box" (41:18, 19).

This also treats of the reformation and enlightenment of the nations. To open rivers upon the heights, and to set fountains in the midst of the valleys, signifies to give intelligence from spiritual truths and from natural truths, rivers upon the heights signifying intelligence from spiritual truths, and fountains in the midst of the valleys intelligence from natural truths. To turn the wilderness into a pool of waters, and the dry land into springs of waters, signifies to fill the spiritual and the natural man with truths, where before there were no truths; the spiritual man in which there were no truths is meant by a wilderness, since truth was not previously there, and the natural man in which there was no truth, is meant by dry land, since into it there had previously been no spiritual influx. Truths in abundance for the spiritual man are meant by the pool of waters, and truths in abundance for the natural man are meant by the springs of waters. To set in the wilderness the cedar of shittah, the myrtle, and the oil tree, signifies to give rational truths and the perception of them; and to set in the desert the fir, the pine, and the box, signifies similarly, natural truths, which are knowledges (scientifica) and cognitions, with the understanding of them; the cedar denoting higher rational truth, the myrtle, lower rational truth, and the oil tree, the perception of good, and thus of truth; the fir denotes higher natural truth; the pine, lower natural truth; and the box, the understanding of good and truth in the natural man.

[25] In David:

"He turneth the wilderness (desertum) into a pool of waters, and the dry land into the springing forth of waters; and there he maketh the hungry to dwell, that they may build a city of habitation" (Psalm 107:35, 36).

This is also said of the enlightenment of the nations. To turn the wilderness into a pool of waters has a signification similar to that above; and there he maketh the hungry to dwell, signifies for those who desire truths, these being meant in the Word by the hungry and thirsty. That they may build a city of habitation, signifies that out of those truths they may formulate for themselves doctrine of life, a city denoting doctrine, and to inhabit denoting to live.

[26] In Isaiah:

"Behold, I do a new thing, now it shall spring forth, I will also make a way in the wilderness (desertum), rivers in the desert (solitudo); the wild beasts of the field shall honour me, the dragons and the daughters of the owl, because I will give waters in the wilderness, rivers in the desert, to give drink to my people, my chosen" (43:19, 20).

This also is said of the new church to be established by the Lord among the nations. By wilderness is signified the state of the church with those who are ignorant of truth, and yet desire to know it. But the signification of the details of this passage in the spiritual sense may be seen explained above (n. 518).

[27] In the same:

"Jehovah will comfort Zion, he will comfort all her waste places, and he will make her wilderness (desertum) like Eden, and her desert (solitudo) like the garden of Jehovah; gladness and joy shall be found in her, confession and the voice of singing" (51:3).

This also is said of a new church among the nations who will acknowledge the Lord; such church is meant by Zion, and its establishment and the reformation of the nations by being comforted. The wilderness, that shall be made like Eden, and the desert like the garden of Jehovah, signify wisdom and intelligence from love to the Lord, which those have who before had no understanding of truth, and no perception of good. But these things have been explained above (n. 721).

[28] In David:

"The habitations of the wilderness (desertum) drop, and the hills gird themselves with exultation; the meadows are clothed with flocks, and the valleys are covered with corn" (Psalm 65:12, 13).

This also is said of the church among the nations. By "the habitations of the wilderness drop (stillant)" is signified that their minds, which before were in ignorance of truth, acknowledge and receive truths, to drop being said of the influx, acknowledgment, and reception of truth; habitations denote the interiors of man's mind, and wilderness denotes a state of ignorance of truth. The hills gird themselves with exultation, signifies that goods with them receive truths with joy of heart; the meadows are clothed with flocks, and the valleys covered with corn, signifies that both the spiritual mind and the natural mind receive truths suitable to themselves, meadows signifying those things that belong to the spiritual mind, and thus to the rational, and valleys those which belong to the natural mind, while a flock signifies spiritual truth, and corn signifies natural truth.

[29] In Isaiah:

"Let them sing praise, the end of the earth, those that go down to the sea, and the fulness thereof, the islands and the inhabitants thereof; let the wilderness (desertum) and the cities thereof lift up the voice, the villages which Arabia doth inhabit; let the inhabitants of the rock sing, let them cry out from the top of the mountains" (42:10, 11).

This is said of the church with those who have been removed from the truths of the church because they were natural and sensual; their state of ignorance is meant by the wilderness, and the joy which they feel from the proclamation of the truth and from its knowledges is meant by singing praise and lifting up the voice. The rest has been explained above (n. 406:5).

[30] Since the state of ignorance of truth, in which the nations were, is signified by a wilderness, a desire for truth by hunger, and instruction from the Lord by feeding, therefore, it came to pass that the Lord departed into a wilderness (desertum), taught the multitude there which sought Him, and afterwards fed them. That this took place in a wilderness can be seen in Matthew 14:13-22; 15:32-38; Mark 6:31-43; 8:1-9; Luke 9:12-17; for all things which the Lord did, and all things connected with Him, were representative, because they were correspondences, so also were these things. From these passages, and those cited above, it is evident that a wilderness (desertum) signifies such a state with man as is uncultivated and uninhabited, thus a state not yet vitalized by what is spiritual; consequently, in reference to the church, it signifies a state unvivified by truths; thus it signifies the religion of the nations, which was almost empty and void, because they did not possess the Word wherein are truths, and thus did not know the Lord, who teaches them. And because they did not possess truths, therefore their good did not differ from their truth; for good is like its truth, because the one belongs to the other. From these things it is evident what a wilderness signifies, where the nations are treated of, namely that they have no truth, and yet that they desire it in order that their good may be vivified.

[31] (3) A wilderness also signifies the state of those who are in temptations, because in them truths and goods are shut in by the falsities and evils that rise up and come before the mind, as is evident from the wandering of the sons of Israel in the wilderness forty years; for this represented every state of the temptations into which those come who are being regenerated, and of whom a church is about to be formed. Every man is born natural, and so lives, until he becomes rational, and when he has become rational, then he can be led by the Lord, and become spiritual; and this is effected by the implantation of the knowledges of truth from the Word, and, at the same time, by the opening of the spiritual mind, which receives the things of heaven, and by the calling forth and raising up of those knowledges out of the natural man, and by the conjunction of them with the spiritual affection for truth. This opening and conjunction is possible only through temptations, because in these man interiorly fights against the falsities and evils which are in the natural man; in a word, man is brought into the church, and becomes a church, by means of temptations. These things were represented by the wandering of the sons of Israel, and by their being led about in the wilderness. The state of the natural man before he is regenerated was represented by their dwelling in the land of Egypt, for the land of Egypt signified the natural man, with its knowledges (scientifica) and cognitions, together with the desires and appetites, which reside in it, as is evident from what has been said and shown above concerning Egypt (n. 654). But the spiritual state, which is the state of the church in man, was represented by the introduction of the sons of Israel into the land of Canaan; for the land of Canaan signified the church with its truths and goods, together with its affections and delights, which reside in the spiritual man, while the reformation and regeneration of man, before he from natural becomes spiritual, and thus a church, was represented by their wanderings and journeyings in the wilderness forty years.

[32] That this is the case, and that a wilderness signified a state of temptations, is evident from the following passages in Moses:

"Thou shalt remember all the way which Jehovah thy God led thee these forty years in the wilderness (desertum), that he might afflict thee, and try thee, and know what was in thine heart, whether thou wouldest keep his commandments or not; and he afflicted thee and caused thee to hunger, and fed thee with manna, which thou knewest not, neither have thy fathers known, that he might teach thee that man doth not live by bread alone, but by every word (enuntiatum) of the mouth of Jehovah doth man live; thy raiment waxed not old upon thee, neither did thy foot swell, these forty years" (Deuteronomy 8:2, 3, 4):

"In the wilderness (desertum) which thou sawest, Jehovah thy God bore thee, as a man doth bare his son, he went before you in the way to seek you out a place, in which ye might encamp, in fire by night to show you the way, and in a cloud by day" (Deuteronomy 1:31, 33).

Jehovah, "who led thee through the great and terrible wilderness (desertum) of the serpent, of the fiery serpent, and of the scorpion, and of drought, where there were no waters; who brought thee forth waters out of the rock of flint, and fed thee with manna in the wilderness, that he might afflict and try thee, to do thee good in thy latter end" (Deuteronomy 8:15, 16).

Again:

Jehovah found Jacob "in a land of wilderness (desertum), in emptiness, in howling, in a desert (solitudo); he led him about, he instructed him, he guarded him as the pupil of the eye" (Deuteronomy 32:10).

All these particulars, and all the details related in the book of Exodus concerning the journeyings of the sons of Israel in the wilderness, from their going forth from Egypt to their entrance into the land of Canaan, depict the temptations in which the faithful are, before they become spiritual, that is, before the goods of love and of charity and their truths, constituting the church in man, are implanted.

[33] He who knows what spiritual temptations are, knows that when a man is in them, he is so infested by evils and falsities that he scarcely knows but that he is in hell. He knows too that the Lord fights in man against temptations from within; also that He sustains him in the meantime with spiritual food and drink, which are the goods and truths of heaven; that the natural man loathes these things; that the natural man with its lusts is nevertheless thus subdued, and as it were dies; and that thus it is brought into subjection to the spiritual man; and that a man is thus reformed, and regenerated, and introduced into the church. All this is involved in what is related concerning the sons of Israel in the wilderness. But in order to make it clear that this is meant, it will be well to explain in detail some of the passages here quoted.

[34] 1. . That man in temptations is so infested by evils and falsities, that he scarcely knows but that he is in hell, is meant by "Jehovah led thee through the great and terrible wilderness of the serpent, of the fiery serpent, of the scorpion, and of drought, where there were no waters." The great and terrible wilderness signifies grievous temptations; the serpent, the fiery serpent, and the scorpion, signify evils and falsities with their persuasions proceeding from the sensual and natural man, serpents denoting evils therefrom, fiery serpents falsities therefrom, and scorpions persuasions; drought, where there were no waters, signifies a want of truth, and the interception of it. These things are also meant by the words, "that Jehovah might afflict thee, and try thee, and know what was in thine heart."

[35] 2. . That the Lord fights in man against evils and falsities from hell, is signified by Jehovah found Jacob in a wilderness, in emptiness, in howling, in a desert, He guarded him as the pupil of His eye; also by He bore him as a man doth bare his son; and by His going before them in fire by night and in a cloud by day.

3. . That the Lord sustains man in the meantime with spiritual meat and drink, which are the goods and truths of heaven, is signified by feeding them with manna, bringing forth waters for them out of the rock of flint, and by leading and instructing them, manna meaning the good of celestial love, and waters out of the rock of flint the truths of that good from the Lord.

4. . That in temptations the natural man loathes these things, is meant by the sons of Israel complaining so often of the manna, and longing for the foods of Egypt; wherefore it is here said, "Jehovah afflicted thee and caused thee to hunger, and fed thee with manna."

[36] 5. . That nevertheless the natural man with his lusts is subdued, and as it were dies, and is subject to the spiritual man, was represented by the death in the wilderness of all those who went forth out of Egypt, and desired to return thither, being unwilling to enter the land of Canaan; and by their children being introduced into that land. That such was the representation and signification of those circumstances, can be known and seen only from the spiritual sense.

6. . That man after temptations becomes spiritual, and is introduced into the church, and through the church into heaven, was represented by their being brought into the land of Canaan, for the land of Canaan signified the church, and also heaven; and this is signified by these words: "That Jehovah might afflict thee, and try thee, to do thee good in thy latter end." Their spiritual life is described by Jehovah's teaching them that man doth not live by bread alone, but by every word of the mouth of Jehovah. That their raiment waxed not old, and neither did their foot swell, signified that the natural man is not hurt by these afflictions, for garments signify the truths of the natural man, and the foot the natural man itself. Moreover forty, whether years or days, signifies the entire duration of temptations; as may be seen above (n. 633).

[37] Similar things are involved in these words in David:

"They wandered in the wilderness (desertum) in a solitary way, they found not a city of habitation, hungry and thirsty; when their soul fainted in the way, they cried out to Jehovah, he led them that they might go to a city of habitation" (Psalms 107:4-7).

This is said in general of those who have been redeemed, in particular of the sons of Israel in the wilderness; and the above words describe the temptations of such as are being regenerated by the Lord. The city of habitation which they found not, signifies the doctrine of life which constitutes the church in man; and as the church is formed in man by a life according to doctrine, when temptations have been passed through, it is said that Jehovah led them in a straight way, that they might go to a city of habitation; the want of truth even to despair, and yet desire for it, is signified by their being hungry and thirsty, and their soul fainting in the way.

[38] In Jeremiah:

"I remembered thy youth, the love of thine espousals, when thou wentest after me in the wilderness (desertum). They said not, Where is Jehovah, who caused us to come up out of the land of Egypt, who led us in the wilderness, in the land of the desert (solitudo) and of the pit, in a land of drought and of dense shade, in a land through which no man (vir) passed; and where no man (homo) dwelt; and I led you into a land of corn, to eat the fruit thereof and the good thereof" (2:2, 6, 7).

The youth and love of espousals which Jehovah remembered, signify the state of man's reformation and regeneration when from natural he becomes spiritual; since man is by this means conjoined to the Lord, and as it were espoused to Him, it is this that is meant by the love of espousals; and because this is effected by temptations, it is said, "When thou wentest after me in the wilderness" He led me in the wilderness, in the land of the desert and the pit, in a land of drought and dense shade, describes a state of temptations, a wilderness signifying that state, the land of the desert and the pit signifying that state as to the evils and falsities that come forth, while a land of drought and dense shade signifies the perception of good and the understanding of truth obscured. I led you into a land of corn, that ye might eat the fruit thereof and the good thereof, describes the state of man after temptations, which signifies introduction into the church in which there are truths of doctrine, by means of which there is an appropriation of the good of love and of charity, land signifying the church; land of corn denotes the church as to truths of doctrine, while to eat signifies to appropriate, fruit the good of love, and good the good of charity and of life.

[39] In Ezekiel:

"I will lead you out from the peoples, and will gather you from the lands, and I will lead you into the wilderness (desertum) of the peoples, and I will plead with you there face to face, even as I pleaded with your fathers in the wilderness of the land of Egypt; then will I cause you to pass under the rod, and I will bring you into the bond of the covenant" (20:34-37).

Here also a wilderness denotes a state of temptations, which state is called the wilderness of the peoples and also the wilderness of the land of Egypt, because the state of the natural man before regeneration is meant, which, because there are then no goods and truths in it, but only evils and falsities, is a wilderness and a desert (solitudo), but when falsities and evils have been driven out therefrom, and truths and goods implanted in their place, then from being a wilderness he becomes Lebanon and a garden. To plead with them in the wilderness face to face, signifies to show them to the life and to acknowledgment of what quality they are; for in temptations the evils and falsities of man come forth and appear; face to face means to the life and to acknowledgment. That after man has endured hard things, conjunction with the Lord, which is reformation, is effected, is signified by Then will I cause you to pass under the rod, and I will bring you into the bonds of the covenant, - to cause you to pass under the rod denoting to suffer hard things, and the bond of the covenant denoting conjunction with the Lord.

[40] In Hosea:

"I will visit upon her the days of the Baalim, in which she went after her lovers; therefore behold I will bring you into the wilderness (desertum), and afterwards I will speak upon her heart, and I will give her her vineyards thence, and the valley of Achor for a door of hope, and she shall answer there according to the days of her youth, and according to the days of her coming up out of the land of Egypt; and in that day thou shalt call me my husband, and shalt no more call me my Baal" (2:13-16).

The Baalim and lovers, after whom she went, signify such things as pertain to the natural man, and are loved, namely, desires and the falsities therefrom; that these must be removed by means of temptations is signified by I will bring you into the wilderness. That afterwards there will be consolation is signified by Afterwards I will speak upon her heart; that then they will have spiritual and natural truths is signified by I will give her her vineyards thence, and the valley of Achor. That afterwards they will have influx of good from heaven and consequent joy such as those had who were of the Ancient Churches, and who from natural became spiritual, is signified by She shall answer or sing there according to the days of her youth, and according to the days of her coming up out of the land of Egypt, - the days of youth signifying the times of the Ancient Church, and according to the days of her coming up out of the land of Egypt, signifying when from natural they have become spiritual. Conjunction with the Lord at that time through the affections for truth when the desires from the natural man have been rejected, is signified by In that day thou shalt call me my husband, and shalt no more call me my Baal.

[41] Since a wilderness signifies a state of temptations, and forty, whether years or days, the whole duration thereof from beginning to end, therefore the temptations of the Lord, which were the most dreadful of all, and which He sustained from childhood to the passion of the cross, are meant by the temptations of forty days in the wilderness, concerning which it is written as follows in the Evangelist:

"Jesus was led by the spirit into the wilderness (desertum), that he might be tempted of the devil; and when he had fasted forty days and forty nights, he afterwards hungered; and the tempter drew near unto him" (Matthew 4:1-3; Luke 4:1-3):

"The spirit urging" Jesus "caused him to go out into the wilderness (desertum), and he was in the wilderness forty days, tempted, and was with the beasts" (Mark 1:12, 13).

This does not mean that the Lord was tempted by the devil only forty days, and at the end of these, but that he was tempted throughout his whole life even to the last moment, when he suffered cruel anguish of heart in Gethsemane, and afterwards in the terrible passion of the cross; for by means of temptations admitted into the Human which He had from the mother, the Lord subjugated all the hells, and at the same time glorified His Human. But concerning these temptations of the Lord, see what is related in the Arcana Coelestia, and in the quotations brought together from that work in the Doctrine of the New Jerusalem 201). All these temptations of the Lord are signified by the temptations in the wilderness during forty days and forty nights, because wilderness signifies a state of temptations, and forty days and forty nights their whole duration. No more is recorded of these by the Evangelists, because thus much only was revealed concerning them; still in the prophets, and especially in the Psalms of David, they are described at length. The beasts with which the Lord is said to have been, signify infernal societies; and fasting here signifies affliction, such as exists in the combats of temptations.

[42] (4) A wilderness also signifies hell, because that is called a wilderness where there is no harvest or habitation, also where there are wild beasts, serpents, and dragons, which signify where there is no truth of doctrine, or good of life, consequently where there are desires (concupiscentiae) arising from evil loves, and thence falsities of every kind. And as these exist in hell, and the former in a wilderness, therefore a wilderness also signifies hell from correspondence. Moreover, the natural man in every one, so long as it is separated from the spiritual - as is the case before regeneration - is hell, because all the hereditary evil into which man is born resides in his natural man, and is cast out from it, that is, removed, only by means of the influx of Divine Truth through heaven from the Lord. And this influx into the natural man can come only through the spiritual, for the natural man is in the world, and the spiritual man in heaven, therefore the spiritual man must first be opened before the Lord out of heaven can remove the hell which is in the spiritual man.

[43] How this is removed was represented by the he-goat, called Azazel, which was cast out into the wilderness; for the he-goat from correspondence signifies the natural man, as to its affections and knowledges, and in the opposite sense, as to its desires and falsities. Of this he-goat it is written in Moses, that Aaron should take two he-goats, and cast lots upon them, one for the he-goat to be sacrificed, the other for Azazel; and after he had atoned for the tent of meeting and the altar with the blood of the sacrificed bullock and of the sacrificed he-goat, he should lay his hands upon the head of the he-goat Azazel, and confess upon it the iniquities and sins of the sons of Israel, which he should put upon the head of the he-goat, and afterwards should send him into the wilderness (desertum) by the hand of a man appointed.

"So the he-goat shall bear upon himself all the iniquities" of the sons of Israel "into a land cut off and into the wilderness; and also the skin, the flesh, and the dung of the bullock and of the sacrificed he-goat should be burned in the wilderness; thus should they be atoned for and cleansed from all their sins" (Leviticus 16:5-34).

These things were commanded in order that expiation might thereby be represented, that is, purification from evils and falsities. Two he-goats were taken to represent this, because a he-goat signified from correspondence the natural man, the he-goat that was to be sacrificed the natural man as to the part purified, and the he-goat that was to be sent into the wilderness the unpurified natural man. And this latter abounds with disorderly desires and impurities of every kind, as said above, therefore the he-goat was sent out of the camp into a land cut off and into the wilderness, that he might bear away the iniquities and sins of all in that church. A land cut off and the wilderness signify hell; Aaron's laying his hands upon its head, and confessing sins, represented communication and translation; for this comes to pass when man is purified or expiated from sins, for sins are then sent back to hell, and affections for good and truth are implanted in their place. These were represented in part by the fat from the bullock and from the other he-goat offered in sacrifice, also by their blood, and especially by the burnt-offering from the ram - concerning which see verses 5-24 in the same chapter; for the ram from correspondence signifies the natural man as to the good of charity. It must, however, be understood that the Israelitish people were not in the least purified from their sins by these things, but that simply the purification of the natural man, while he is being regenerated, was represented. All things pertaining to man's regeneration were represented by such external things, especially by sacrifices, and this was done for the sake of the conjunction of heaven with that church by means of those externals of worship, the internals which the externals represented being seen in the heavens. Who cannot see that the sins of a whole assembly could not be transferred to the he-goat, and borne by him to hell? From these details the signification of wilderness in its various senses is evident.

342.(5:13) And every created thing which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying. That this signifies the acknowledgment and thence the glorification of the Lord by the angels who are in the lowest parts of heaven, is clear from the signification of every created thing, as denoting all who are reformed. That to be created signifies to be reformed and regenerated, may be seen above, n. 294. Hence created thing signifies what is reformed and regenerated; but with respect to the angels, concerning whom these things are said, it signifies those who were reformed in the world, that is, created anew, for all such are in heaven. By created thing is meant the same as by creature in Mark:

Jesus said to the disciples, "Going into all the world, preach ye the gospel to every creature" (16:15).

Here by every creature are meant all those who receive the gospel, and can thereby be reformed; the rest are not meant by creatures, because they do not receive, but hear and reject.

[2] From these considerations it is evident what the quality of the Word is in the sense of the letter, namely, that it is said creature, and that it is said every created thing, which is in heaven and on the earth, and under the earth, and such as are in the sea, and all that are in them. He who does not know that the sense of the letter is composed of such things as appear before the eyes, and that by these things spiritual [things] are meant, may easily be led to believe, that by every created thing which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, are meant the birds that fly in the heaven, the beasts that walk upon the earth, and the fishes that are in the sea; and the more so, because in various passages elsewhere in the Word, similar things are said of the birds of the heaven, the beasts of the earth, and also whales and fishes (as Ezekiel 39:17; Psalms 148:7; Job. 12:7, 8; Rev. 19:17; and elsewhere). But still those whose minds can be somewhat elevated above the sense of the letter, instantly perceive by interior sight that by those things are meant the angels and spirits who are in heaven and under heaven, and that these are those whom John heard when he was in the spirit; for it is said, "Heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb, for ever and ever"; from which it is evident that the angels in the lowest parts of heaven are those who are meant by everything created which is in them. This indeed follows from the consideration, that in the verses which precede, the subject treated of is the angels of the higher heavens and the angels of the lower heavens, that they acknowledged and glorified the Lord (see above, n. 322, 355).

[3] It shall now be explained who are meant by those in heaven, who by those on the earth, and under the earth, and who by those in the sea; by all of whom are meant those who are in the ultimates of heaven, the higher there by those who are in heaven, the lower there by those who are on the earth and under the earth, and the lowest there by those who are in the sea. There are three heavens, and each heaven is divided into three degrees, and similarly the angels who are in them; therefore in each heaven there are higher, middle, and lower [angels]; these three degrees of the ultimate heaven are meant by those who are in heaven, who are on the earth, and such as are in the sea. (Concerning which distinction of the heavens and of each heaven, see the Arcana Coelestia 4938, 4939, 9992, 10005, 10017, 10068; and concerning the ultimate degree, n. 3293, 3294, 3793, 4570, 5118, 5126, 5497, 5649, 9216; and in the work concerning Heaven and Hell 29-40.) It ought to be known, that in the spiritual world, where spirits and angels are, the appearance of all things is similar to that of the natural world where men are, namely, that there are mountains, hills, earths, and seas (see above, n. 304). Upon the mountains dwell the angels who are in the third or inmost heaven, upon the hills there those who are in the second or middle heaven, and upon the earth, and under the earth, and in the seas, those who are in the first or ultimate heaven. But the seas in which the inhabitants of the lowest heaven dwell, are not as the seas in which the evil dwell; they differ in the waves. The waves of the seas of the lowest heaven in which are the well-disposed, are light and pure; but the waves of the seas in which the evil are, are gross and impure; thus the seas are altogether different.

[4] I have been sometimes granted to see those seas, and also to converse with those who are in them; and it was found that those were there who had been merely sensual in the world, but yet well-disposed; and because they were sensual, they could not understand what the Spiritual is, but only what the Natural is, nor could they perceive the Word, and the doctrine of the church from the Word, otherwise than sensually. All these appear to be as in a sea; but those who are there do not seem to themselves to be in a sea, but, as it were, in an atmosphere of a kind similar to that in which they lived when in the world; that they are in the sea appears only before those who are above them. At this day there is an immense number there, because so many at this day are sensual. This ultimate part of heaven corresponds to the soles of the feet. On this account it is, that seas are so often mentioned in the Word, and also the fishes therein; and by the seas there are signified the general things of truth which belong to the natural man, and by the fishes sensual scientifics, which are the lowest things of the natural man, consequently, those are signified who are of such a quality, or those who are in them [i.e. sensual scientifics]. (What sensual things, and what sensual men are, and that they are both good and evil, see the Doctrine of the New Jerusalem 50.) From these considerations it can now be known what is meant by every created thing which is in heaven, and on the earth, and under the earth, and which are in the sea, and all that are in them.

[5] Similar things are signified by seas and by the things that are therein, which are called fishes and whales, in the following passages. In David:

"Let the heaven and the earth praise" Jehovah, "the seas, and everything that creepeth therein. For God will save Zion, and will build the cities of Judah" (Psalms 69:34, 35).

It is said also everything that creepeth therein, and those who are sensual are meant. By Zion which God shall save, and by the cities of Judah which He shall build, are meant the celestial church and its doctrine, - by Zion that church, and by cities the doctrine thereof. The same are meant by these words in David:

"Praise Jehovah from the earth, ye whales and all deeps" (Psalms 148:7).

The same are meant by whales. Hence also it is that Egypt is called a whale (Ezekiel 29:3); for by Egypt is signified the scientific part in the natural man, and by a whale the Scientific in general.

[6] Similar things are also signified elsewhere by those expressions. In the same:

"Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet; the flock and all herds; and also the beasts of the field; the bird of the heaven, and the fishes of the sea" (Psalms 8:6-8).

Here the subject treated of is the Lord, and His Divine power over heaven and earth; and by the flock and the herds, the beasts of the field, the bird of the heaven, and the fishes of the sea, are meant men, spirits, and angels, as to their spiritual and natural [qualities]; and by the fishes of the sea those who are in the ultimates of heaven, as shown above.

In Job:

"Ask the beasts now, and they shall teach thee; or the birds of the heaven, and they shall tell thee; or the shoot of the earth, and it shall teach thee; and the fishes of the sea shall declare unto thee. Who knoweth not from all these that the hand of Jehovah hath wrought this?" (Job 12:7-9).

[7] In Ezekiel:

"The angel brought me again unto the door of the house; where, behold, waters issued out from under the threshold of the house towards the east. Then he said unto me, These waters issue out toward the eastern border, and descend into the plain, and come towards the sea; they are sent out into the sea that the waters may be healed; whence it comes to pass, every living soul that creepeth, whithersoever the rivers come, shall live; whence it cometh that there is exceeding many fish, because these waters shall come thither; and they are healed, that everything may live whither the river cometh. According to their kind shall the fish be, as the fish of the great sea, exceeding many. The miry places thereof and the marshes thereof are not healed; they go away into salt" (47:1, 8-11).

By the waters issuing from under the threshold of the house towards the east, are signified truths from a heavenly origin, the waters denoting truths; the east denoting the good of heavenly love, and the house denoting heaven and the church. The plain into which the waters descend, and the sea into which they come, signify the ultimates of heaven and the church, consequently, those who are in ultimates, concerning whom we have spoken above, namely, those who are in knowledges of truth only from the ultimate sense of the Word, and apprehend them naturally and sensually. These, when they are in simple good, receive influx out of the higher heavens, whence it is that they also receive the spiritual in their knowledges, and thence some spiritual life. This is meant by "the waters are sent out into the sea, that the waters may be healed; whence it comes to pass that every living soul which creepeth, whithersoever the rivers come, shall live." Likewise by these words: "Whence it cometh that there is exceeding many fish, because these waters come hither, and are healed." But those who are of such a nature, and not good, are meant by these words: "The miry places thereof, and the marshes thereof are not healed; they go away into salt." To go away into salt signifies not to receive spiritual life, but to remain in a life merely natural, which, separated from spiritual life, is defiled with falsities and evils, which miry places and marshes denote.

[8] Similar things are signified by the sea, and by the fishes of the sea, in Isaiah:

"Behold, at my rebuke I dry up the sea, I make the rivers into a wilderness; their fish stinketh, because there is no water, and dieth for thirst" (50:3).

By rebuke is signified the desolation of all truth; by the sea is signified where truth is in its ultimate; by water is signified truth from a spiritual origin; by dying for thirst is signified desolation from a lack of that truth; by the fishes of the sea are signified those who are in the ultimates of truth, in whom there is no life from a spiritual origin.

[9] Similar things are signified by the fishes of the sea in Ezekiel:

"In my zeal, in the fire of mine indignation I will speak; that the fishes of the sea may tremble before me, and the bird of the heavens, and the beast of the field, and every reptile that creepeth upon the earth" (Ezekiel [38]:19 ¹ , 20).

In Hosea:

"They rob on the highway, and bloods touch bloods; therefore the earth shall mourn, and everyone who dwelleth therein shall pine away, as to the beast of the field, and as to the bird of the heavens, and also the fishes of the sea they shall be gathered together" (4:2, 3).

And in Zephaniah:

"In consuming I will consume all things from upon the faces of the earth; I will consume man and beast; I will consume the bird of the heavens, and the fishes of the sea" (1:2, 3).

By man and beast when they are mentioned together, are signified the interior and exterior affections of good (see n. 7424, 7523, 7872). And by the fowls of the heaven and the fishes of the sea, are signified the affections of truth, and thoughts spiritual and natural, but, in the passages adduced, that they are about to perish.

[10] The reason that the sea and fishes signify such things is from the appearance in the spiritual world. All the societies there appear surrounded with an atmosphere corresponding with their affections and thoughts. Those in the third heaven, appear in an atmosphere pure as the ethereal [atmosphere]; those in the second heaven, appear in an atmosphere less pure, according to the nature of the air; the societies, however, in the ultimate heaven, appear surrounded with an atmosphere watery, as it were; but those who are in the hells appear surrounded with gross and impure atmospheres, some of them as in black waters, and others differently. It is the affections and the thoughts thence that produce those things around them; for spheres are exhaled from all, and these spheres are changed into such appearances. (Concerning those spheres, see the Arcana Coelestia 2489, 4464, 5179, 7454, 8630.) That those, however, who are in spiritual affection and the thought therefrom are signified by birds of the heaven, and those who are in natural affection and the thought therefrom, by fishes, is also from the appearance in the spiritual world; for there appear there both birds and fishes, over the earths birds, and in the seas fishes. It is the affections and the thoughts therefrom of those who are there that so appear. All know this who are in that world, and both the birds and the fishes have been often seen by me; that appearance is from correspondence. From these considerations it is evident why it is, that seas signify general things of truth, and whales and fishes the affections and thoughts of those who are in the generals of truth. That seas signify the general things of truth, may be seen in what was shown above, n. 275.

[11] The quality of those in the spiritual world who dwell in that watery atmosphere meant by seas, I wish to illustrate by one example only. Such, when they read these words in David,

"Everything that Jehovah willeth, he doeth in heaven and earth, in the seas and all deeps" (Psalms 135:6),

suppose that by heaven is meant the heaven visible before our eyes, and by the earth the habitable earth, and by the seas and deeps the seas and deeps, and thus that Jehovah does in them whatsoever He wills; and they cannot be led to believe that by heaven is meant the angelic heaven; by earth there, those who are below; and that by seas and by depths those there who are in ultimates. These things being spiritual, and above the sense of the letter, they are not willing, and scarcely are able, to perceive, because they see all things naturally and sensually.

[12] Hence also it is that by these words in the Apocalypse,

"I saw a new heaven and a new earth; for the first heaven and the first earth were passed away" (21:1),

it has been hitherto understood that the visible heaven and the habitable earth would perish, and that a new heaven and a new earth would appear; that by heaven here is meant the heaven where the angels are, and by the earth here is meant the church where men are. That they will become new, those who think merely naturally and sensually are unwilling [to admit], and, consequently, do not understand. For they do not suffer the mind to be raised out of merely natural light into spiritual light; for with them this is difficult, so much so that they can scarcely bear the Word to be understood otherwise than as the letter declares in its own sense, and as the natural man apprehends it. These persons are not unlike those birds that see and sing in obscure places, and in the light of day blink with the eyes and see little. The good among them are like those birds, and also like flying fishes; but the evil of that sort are like owls and horned-owls, which altogether shun the light of day, and they are like fishes which cannot be taken into the air without being deprived of life. The reason is, because with the good of that class, the internal spiritual man receives for a time spiritual influx from heaven, and hence some perception that it is so, although they do not see. With the evil, however, of that class the internal spiritual man is altogether shut; for every one has an internal and an external man, or both a spiritual and a natural; the internal or spiritual man sees from the light of heaven, but the external or natural man sees from the light of the world.

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