1080. These shall hate the harlot, signifies the entire rejection of the dogmas by which the Papal Consistory has falsified the truths and adulterated the goods of the Word, and has thus profaned the holy things of the church. This is evident from the signification of "hating," as being to reject altogether; also from the signification of the "harlot," as being Babylon, which is called a "harlot" from its falsification and adulteration of the Word, and consequent profanation of the holy things of the church. (That "harlots" and "whoredoms" have this signification in the Word may be seen n. 141, 817, 881, 1032.) "Those who hate the harlot" mean the Reformed, who have altogether rejected the dogmas that have proceeded from the Papal Consistory, which, because they had for their end the enlargement of dominion, and not the salvation of man, could not but be against the truths and goods of the Word, and thus could not but falsify and adulterate them.

(Continuation respecting the Word)

[2] It has been said that there is a Word in each heaven and that these Words are in our Word in their order, and that they thus make one by influx and consequent correspondences. Here, therefore, it shall be told what correspondence is and what influx is; otherwise it cannot be comprehended what the Word is inwardly in its bosom, thus as to its life from the Lord, which is its soul. But what correspondence is and what influx is shall be illustrated by examples. The changes of the face that are called the countenance correspond to the affections of the mind; consequently the face changes as to the countenance just as the affections of the mind change as to their states. These changes in the face are correspondences, as consequently the face itself is; and the action of the mind into it, that the correspondences may be exhibited, is called influx. The sight of man's thought, which is called the understanding, corresponds to the sight of his eyes; and consequently the quality of the thought from the understanding is made evident from the light and flame of the eyes. The sight of the eye is a correspondence, as consequently the eye itself is; the action of the understanding into the eye, by which the correspondence is exhibited, is influx. The active thought, which belongs to the understanding, corresponds to speech, which belongs to the mouth. The speech is a correspondence, likewise the mouth and everything belonging to it, and the action of thought into speech and into the organs of speech is influx. The perception of the mind corresponds to the smell of the nostrils. The smell and the nostrils are correspondences, and the action is influx. For this reason a man who has interior perception is said to have a keen nose, and perceiving a thing is called scenting it out.

[3] Hearkening, which is obedience, corresponds to the hearing of the ears; consequently both the hearing and the ears are correspondences, and the action of obedience into the hearing, that a man may raise his ears and attend, is influx; therefore hearkening and hearing are both significative, hearkening and giving ear to anyone being to obey, and hearkening and hearing anyone meaning to hear with the ears. The action of the body corresponds to the will, the action of the heart corresponds to the life of the love, the action of the lungs, which is called respiration, corresponds to the life of the faith, and the whole body as to all its members, viscera, and organs, corresponds to the soul as to all the functions and powers of its life. From these few examples it can be seen what correspondence is and what influx is; and that when the spiritual, which belongs to the life of man's understanding and will, flows into the acts which belong to his body, it exhibits itself in a natural effigy, and there is correspondence; also that thus the spiritual and the natural act as one by correspondences, like interior and exterior, or like prior and posterior, or like the effecting cause and the effect, or like the principal cause which belongs to man's thought and will, and the instrumental cause which belongs to his speech and action. There is such a correspondence of natural things and spiritual not only in each and every thing of man, but also in each and every thing of the world; and the correspondences are produced by an influx of the spiritual world and all things of it into the natural world and all things of it. From all this it can be seen in some measure how our Word, as to the sense of the letter, which is natural, makes one by influx and correspondences with the Words in the heavens, the senses of which are spiritual.