282. Because this cherub was like an eagle, and the eagle appeared as flying, it shall now be explained what is signified by flying in the Word. By flying are signified circumspection and presence, because a bird when it flies looks about from on high, and thus by its sight is present everywhere round about; but when flying is said, in the Word, of Jehovah, it signifies omnipresence, because omnipresence is infinite circumspection and infinite presence. This, then, is why this cherub appeared like a flying eagle; for by cherubim in general is signified the providence of the Lord that the higher heavens may not be approached except from the good of love and of charity; and by this cherub is signified the Divine intelligence, as was shown just above.

[2] That by flying, when, in the Word, it is said of the Lord, is signified omnipresence, and, when said of men, circumspection and presence is evident from the following passages. In David:

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

He rode upon a cherub signifies the Divine presence; he did fly signifies omnipresence in the spiritual world; and was carried upon the wings of the wind, signifies omnipresence in the natural world. These words of the Psalmist can be understood only from the spiritual sense.

[3] In Isaiah:

"As birds flying, so will Jehovah Zebaoth protect Jerusalem" (31:5).

Jehovah is said to protect Jerusalem as birds flying, for by protecting is signified the Divine providence as to defence; by Jerusalem is signified the church, and by birds flying, with which comparison is made, is signified circumspection and presence, and in this case, as being said of the Lord omnipresence.

[4] In the Apocalypse:

"I saw, and heard one angel flying through the midst of heaven, saying with a loud voice, Woe, woe, to the inhabitants of the earth" (8:13).

And again:

"I saw another angel fly in the midst of heaven, having the everlasting gospel to publish unto them that dwell on the earth" (14:6).

By the former angel is here signified the damnation of all who are in evils, and by the other angel is signified the salvation of all who are in good; by flying, is signified circumspection on every side where they are.

[5] In Isaiah:

"All the flocks of Arabia shall be gathered together unto thee, the rams of Nebaioth shall minister unto thee. Who are these that fly as a cloud, and as doves to the windows?" (60:7, 8).

The subject here treated of is the advent of the Lord and the enlightenment of the nations which shall then take place; and by the flocks of Arabia which shall be gathered together are signified the knowledges of truth and good. By the rams of Nebaioth which shall minister are signified truths, which form the life by virtue of spiritual affection; by flying as a cloud, and as doves to the windows, are signified seeking and investigation of truth from the sense of the letter of the Word, hence also by flying is signified circumspection; for a cloud signifies the sense of the letter of the Word; doves signify the spiritual affection of truth, and windows truth in light. That such a sense is contained in those words is evident from the signification of the flocks of Arabia, of the rams of Nebaioth, of a cloud, of doves, and of windows.

[6] In David:

"Fear and trembling are come upon me, whence I said, Who will give me wings like a dove? I will fly away where I may dwell. Lo, I will wander far off, and pass the night in the wilderness" (Psalms 55:5, 6, 7).

The subject here treated of is temptation and straitness at the time; fear and trembling signify that straitness; the seeking for truth at the time and casting about as to whither to turn oneself, is signified by, who will give me wings like a dove? I will fly away where I may dwell. The wings of a dove denote the spiritual affection of truth; to fly away where I may dwell denotes to rescue the life thereby from damnation; that there is as yet no hope of deliverance, is signified by, Lo, I will wander far off, and pass the night in the wilderness.

[7] In Hosea:

"Ephraim, as a bird shall their glory fly away; yea, if they have brought up sons, I will make them likewise bereaved of man" (9:11, 12).

By Ephraim is signified the enlightened understanding of those who belong to the church; by glory is signified Divine truth; by flying away as a bird is signified its deprivation. Comparison is here made with a bird, because a bird signifies the Rational and Intellectual, just as Ephraim does. By its being said, "If they have brought up sons, I will make them likewise bereaved of man" is signified that if they have even produced truths still they are not at all wise thereby; for sons denote truths, and to make them bereaved of man, is to deprive of wisdom.

[8] In Moses:

"Ye shall not make to you the form of any animal upon the earth, nor the form of any winged bird which flieth towards heaven" (Deuteronomy 4:15-17).

By these words, in the internal sense, is signified that man is not to procure to himself wisdom and intelligence from himself, or from proprium. For by the animals which walk upon the earth are signified the affections of good, from which is wisdom, and by birds are signified the affections of truth, from which is intelligence. By their being commanded not to make to themselves the form of any of these, is signified, that those things which they signify are not to be procured from man or from his proprium. It is said, "Any winged fowl that flieth towards heaven," because by winged fowl is signified the spiritual understanding of truth, and by flying towards heaven is signified the circumspection pertaining to intelligence in Divine things.

[9] From these considerations it is evident what is signified by this cherub appearing like a flying eagle, as also what is signified in Isaiah,

by the seraphim; each one had six wings; "with twain," of which "he covered his face, and with twain he covered his feet, and with twain he did fly" (6:2).

By the wings with which each of the seraphim covered his face is signified the spiritual affection of truth; by the wings with which he covered his feet, the natural affection of truth therefrom; and the wings with which he did fly denote circumspection and presence, in this case omnipresence, because the seraphim signify the same as the cherubim, namely, the Divine providence as to guardianship.

[10] The reason why by flying, when said of man, is signified circumspection, and at the same time presence, is that the sight is present with the object which it sees; that it appears afar off, or distant, is owing to intermediate objects, which appear at the same time, and can be measured as to space. This may be fully confirmed from those things which exist in the spiritual world; there, spaces themselves are appearances arising from the diversity of affection and of thoughts therefrom; therefore, when any persons or things appear afar off, and an angel or spirit desires from intense affection to be with them, or to view those things which are there, he is immediately present. The same is the case with thought, which is a man's internal or spiritual sight; this perceives those things which he before saw in himself, without space, thus altogether as present. This is why to fly is said of the understanding and of its intelligence, and why thereby are signified circumspection and presence.

53. The fallacies arising from the senses that preoccupy the merely earthly and sense-oriented people mentioned in §45 above. People who are completely earthly and sense-oriented derive their thinking and reasoning from fallacies arising from the senses: 5084, 5700, 6948, 6949, 7693. The nature of fallacies arising from the senses: 5084, 5094, 6400, 6948. To this I may add the following: There are fallacies arising from the senses that concern earthly matters, others that concern civic matters, others moral matters, and still others spiritual matters, and there are many of each kind; at this point I would like to list a few that concern spiritual matters.

If we base our thinking on fallacies arising from the senses, we cannot understand the idea that after death people still look human, that they enjoy the use of their senses as they did before, and that they can become angels. We think [instead] that

1. The soul is simply something barely alive, something purely ethereal, and we can have no concept of it.

2. It is only the body that feels, sees, and hears.

3. We are just like animals except that we can say what we are thinking.

4. Nature is all there is-it came first and is the source of everything.

5. We learn to think and we develop that ability because the inner things of nature and its order flow into us.

6. Spiritual reality does not exist; or if it does it is just a purer aspect of earthly reality.

7. It would be impossible for us to enjoy any sense of blessedness if we were deprived of the gratifications that come from loving glory, high rank, and profit.

8. Conscience is nothing but a feeling of distress caused by physical weakness or lack of success.

9. The Lord's divine love is a love of glory.

10. There is no such thing as providence; everything depends on our own prudence ¹ and intelligence.

11. High rank and wealth are the real blessings granted by God.

Not to mention many more such things.

These are just some of the fallacies arising from the senses that concern spiritual matters. These examples show that what is heavenly cannot be grasped by people who are completely earthly and sense-oriented. And we become completely earthly and sense-oriented when our inner spiritual self is closed and only our earthly self is open.

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