554. And their faces as men's faces, signifies that they seem to themselves to be spiritual affections of truth. This is evident from the signification of "faces," as being the interiors of the mind and affection (of which above, n. 412; and from the signification of "man," as being the spiritual affection of truth, and thus intelligence and wisdom (of which above, n. 280; and as the face is a type of man's interiors, "faces" have the same signification as the men themselves, namely, the affections of truth, but here that they seem to themselves to be affections of truth, and thus intelligent and wise, because it is said of the locusts that their faces appeared "as men's faces."

[2] The locusts appeared with such a face because of the strong persuasiveness in which sensual men are who are in falsities from evil, and who are signified by "locusts;" the persuasiveness itself presents such an appearance, but only before themselves and before such others as are also in falsities from evil, but not before the angels of heaven; and for the reason that angels are in the light of heaven, and whatever they see they see from that light, and the light of heaven, being Divine truth, dissipates everything fantastic that comes from persuasiveness. Sensual men appear thus to themselves because sensual men persuade themselves that they are more in truths from good than others are, although they are in falsities from evil; for they are unable to look inwardly from heaven at anything, but only outwardly from the world; those who see from the world alone see only from a delusive light, from which they suppose themselves to be more intelligent and wiser than others, not knowing what intelligence and wisdom are, or what they are from. From this persuasive faith is their belief that they are in the spiritual affection of truth; this therefore is signified by "the faces of the locusts seemed to be as men's faces."

[3] But this must be illustrated by experience in the spiritual world. All who are in the heavens are men in respect both to the face and to the rest of the body, for they are in the spiritual affection of truth, and the spiritual affection of truth is itself a man in form, because that affection is from the Lord, who alone is Man, and because from Him the universal heaven conspires to the human form; consequently angels are forms of their affections, and these also are apparent in their faces. (But these things are fully explained in the work on Heaven and Hell 59-102.) But those who are in hell, where all are external and sensual, because they are in falsities from evil, while they also appear to themselves in respect to the face to be men, so appear only amongst their own; but when they are looked at in the light of heaven they appear like monsters of direful face, and sometimes in place of the face only something hairy, or with a horrible grate-like set of teeth, and sometimes lurid like something dead, in which there is nothing living and human; for such are the forms of hatred, revenge, and cruelty, wherein is spiritual death, because they are in opposition to the life that is from the Lord. That among themselves they appear with a face like men is from fantasy and consequent persuasion. (But respecting these appearances see also in the work on Heaven and Hell 553.)

107. Verse 6. (Revelation 2:6) But [this] thou hast, that thou hatest the works of the Nicolaitans, which I also hate, signifies an aversion, derived from the Divine, towards those who separate good from truth or charity from faith, from which separation there is no life. This is evident from the signification of "thou hast that thou hatest," as being aversion (it is aversion derived from the Divine, because it is said, "which I also hate"); also from the signification of "works," as being the things of the mind, that works spring from (See above, n. 98); from the signification of the "Nicolaitans," as being those who separate good from truth, or charity from faith, such as do this being without life. These have no life, because all spiritual life is from charity, and from faith separate from charity there is no life. For to know and think are of faith, but to will and to do are of charity. Those that separate charity from faith can know nothing whatever of what makes heaven and the church with man, thus of what makes spiritual life; for they do not think within themselves, but outside of themselves. To think outside of oneself is to think from memory only; for the memory is outside of the man, being as it were a court, through which is an entrance into the house and its chambers; and into the thought that is outside of man heaven cannot flow in, for heaven flows into the things that are within man, and through these into the things that are outside of him. Such, therefore, cannot be taught what makes heaven and the church, or life eternal; for everyone is taught from heaven, that is, through heaven from the Lord, about the things that pertain to life eternal; thus he is taught by way of his life, which is by way of his soul and heart. He is greatly deceived who supposes that those who separate charity from faith can be in the knowledges of truth. For such apprehend all things from themselves, and nothing from heaven; and the things that man apprehends from self, and not from heaven, are falsities, because he then thinks in darkness, and not in light. All light in such things as pertain to the church must come from heaven.

[2] It is true that there are many in the church who say that charity is the essential of the church, and not faith separate; but to say this and believe it, and not to live a life of charity, is not to make it the essential, but only to say that it is. Such, therefore, are in the same position as those who say that faith is the essential, for to them charity is a matter of faith alone, and not of life; consequently they cannot be illustrated. About such in the spiritual world something snow-like, as if of light, appears; but the light from which the snow-like appearance is derived is natural; and this light is such that when light from heaven, which is spiritual light, flows in, it is changed into darkness. Such dwell there towards the left, almost in the angle of the north and west. These are intelligent only so far as they have applied the knowledges of truth and good to life.

[3] All who are in the knowledges of truth and good, but not, conformably to these, in the good of life, may live a moral life equally with those who are in knowledges and through these in the good of life; yet their moral life is not spiritual but natural, because in their life they do not live sincerely, justly, and well from religion; and those who do not live well from religion cannot be conjoined with heaven; for it is religion that makes a man spiritual and conjoins him with the angels, who are purely spiritual. To live well from religion is to think, to will, and to do because it has been so enjoined in the Word, and because the Lord has commanded it; but to live not from religion is to think, to will, and to do from a regard solely to civil and moral laws. Such as these, since they have regard only to these laws, conjoin themselves to this world alone, for which these laws are; but the former have regard to the Lord, and thereby conjoin themselves to Him. Gentiles are saved solely by this, that in their life they have regard to religion, thinking and saying that they ought to do thus and not otherwise, because to do otherwise would be contrary to the laws of their religion, thus contrary to the Divine; and when they thus think, and act accordingly, they are endowed with spiritual life, which with them is of such quality that afterwards, in the spiritual world, they receive truths more readily than those Christians who, in what they do, give no thought to the Word, or to the doctrine of the church, which is from the Word.

[4] Those who do not think from religion do not have conscience, because they are not spiritual; consequently, if their external bonds, which are fears respecting the law and reputation, should be loosened with them, they would rush into every wickedness; while on the other hand, if external bonds, which are fears respecting the law and reputation, should be taken away from those who think from religion, they would still act sincerely, justly, and well; for they fear God, and are kept in a life of obedience and charity out of heaven from the Lord, to whom they are conjoined. Those who separate charity from faith are called "Nicolaitans" chiefly from the sound of that word in heaven, for its sound is from truth or faith, and not from good or charity. (That from the expressions in the Word it may be known whether they involve good or truth, thus also whether they involve the one separate from the other, see in the work on Heaven and Hell 241.)