588. Which can neither see, nor hear, nor walk.- That this signifies in which, and from which there is nothing of the understanding of truth and perception of good, and thus nothing of spiritual life, is evident from the signification of seeing, as denoting to understand truth (see above, n. 11, 260, 529); and from the signification of hearing, as denoting to perceive and obey (see above, n. 14, 249), and as denoting to have understanding to perceive (see note 529); and from the signification of walking, as denoting to live spiritually, and when predicated of the Lord, as denoting life itself (see above, n. 97). Hence it is evident, that by neither seeing, hearing, nor walking, is signified, that there is no understanding of truth and perception of good, and consequently no spiritual life. The reason why these things are not in and from idols, is, that idols signify falsities of doctrine, religion, and worship, and such things are not in falsities, but in truths from good; in and from these, are all understanding, all perception from the will of good, and consequently spiritual life. We say, "consequently," because spiritual life consists in the understanding of truth, and in perception from the will of good. For truths are in the light of heaven, and so much so that truths themselves give forth light in heaven, and this because the Divine Truth proceeding from the Lord is the cause of all light in the spiritual world; and that light imparts all intelligence and wisdom to the angels. Because, then, truths themselves are of the light, it follows that falsities are not of the light, for they extinguish it, therefore falsities, in the Word, are called darkness (see above, n.526). And because they are darkness, they are the shadows of spiritual death. It must be observed, however, that the falsities of evil are such darkness, but not the falsities that are not from evil. The reason why to hear, signifies perception from the will of good, and thence obedience, is, that speech enters the ear together with sound, and the truths of speech enter the understanding and thence the thought, and the sounds enter the will and thence the affection. That in the spiritual world sounds manifest and produce affection which is of the will, and the expressions (voces) of sound thought which is of the will, may be seen in Heaven and Hell 236, 241), and above (n. 323:1). It is therefore evident why to hear and to hearken also signify to obey, and the ear and hearing obedience.

529. And I beheld, and I heard one angel flying in the midst of heaven.- That this signifies the Lord enlightening all in the heavens concerning the state of the church at its end, is evident from the signification of seeing and hearing, as denoting to open the understanding to perceive, concerning which we shall speak presently; and from the signification of angel, as denoting the Lord; that angels in the Word mean the Divine Truth proceeding from the Lord, thus the Lord Himself, as to Divine Truth, may be seen above (n. 130, 200, 302); here the Lord, as to revealing what the quality of the church would be in the last times as to the reception of the Divine Truth; and from the signification of flying, as denoting to enlighten and impart understanding, concerning which also we shall speak presently; and from the signification of "in the midst of heaven," as denoting in the whole heaven, or all who are in the heavens. That in the midst signifies in the whole, and thus all, may be seen above (n. 213). It is evident therefore, that, "I beheld, and I heard an angel flying in the midst of heaven," signifies the enlightenment of all in the heavens concerning the state of the church at its end. Illustration concerning the state of the church is signified, because this is the subject treated of in what follows. The reason why seeing and hearing signify the opening of the understanding to perceive, is, that to see signifies to understand, and to hear signifies to perceive. That to see signifies to understand, may be seen above (n. 260); and that to hear signifies to perceive, may also be seen above (n. 14, 108).

[2] To fly, when stated of the Lord, signifies to enlighten, because "to fly" is used in reference to the understanding, and to the extension of the sight thereof round about; when therefore it is stated of the Lord, it signifies the enlightenment of the understanding. That to fly when stated of the Lord signifies omnipresence, may be seen above (n. 282); it therefore also signifies enlightenment, for where the Lord is present, there is illustration. The same is signified by flying, in David:

God "rode upon a cherub, and did fly; yea, he was carried upon the wings of the wind" (Psalm 18:10; 2 Sam. 22:11).

A cherub signifies the inmost heaven; riding signifies to give understanding, and to enlighten, flying, and being carried upon the wings of the wind, have a similar signification. But by riding is signified to give understanding and to enlighten, here the inmost heaven, signified by a cherub. Flying also signifies to give understanding to and to enlighten the middle heaven; but by being carried upon the wings of the wind, signifies to give understanding and to enlighten the ultimate heaven. That to ride signifies to give understanding, may be seen above (n. 355, 364); and that cherub signifies the inmost heaven, may be seen above (n. 313, 322, 362, 462). To fly signifies to enlighten the middle heaven, because this heaven is the spiritual heaven, and spiritual things in the Word are signified by various birds, and by their wings and flights. The reason why to be carried upon the wings of the wind signifies to enlighten the ultimate heaven is, that wings pertain to flying, and here signify illustration; and wind signifies the Spiritual of this heaven. By all these things is therefore described the omnipresence of the Lord in the heavens, and hence also the enlightening of the understanding; for as was said above, where the Lord is present, there is enlightenment.