1057. They whose names are not written in the book of life from the foundation of the world. That this signifies that they are those who do not acknowledge the Lord's Divine power over heaven and earth, but as transferred to some vicar, and from him to his vicars, is evident from the signification of names not written in the book of life, as denoting those who are not received in heaven (concerning which see (n. 199, 222, 299). And because those who do not acknowledge the Lord's Divine power over heaven and earth are not received in heaven, therefore these are they who are meant; and from the signification of the foundation of the world, as denoting from the establishment of the church. By the foundation of the world, in the literal or natural sense, is meant the creation of the world; but in the internal spiritual sense the establishment of the church is meant. For the spiritual sense treats of spiritual things; and the natural sense of the natural things that pertain to the world. Hence it is that by the creation of heaven and earth, in the first chapter of Genesis, in the spiritual sense, is described the new creation or establishment of the first and Most Ancient Church on this earth. That this is described by the creation of heaven and earth in the first chapter of Genesis may be seen in the Arcana Coelestia, where the things in that chapter are explained. Moreover, by creating, in the Word, is signified to reform, and by Creator, the Lord as Reformer and Saviour. That to create signifies to reform, and that by the creation of heaven and earth in the first chapter of Genesis is described, in the spiritual sense, the establishment of the Most Ancient Church, may be seen above (n. 294, 739).

[2] The establishment of the church is also meant by the foundation of the world in these passages in the Word:

"The king shall say to them on the right hand, Come and possess as a heritage the kingdom prepared for you from the foundation of the world" (Matthew 25:34).

Jesus praying said, "Father, because thou hast loved me before the foundation of the world" (John 17:24).

Jesus said, "The blood of all the prophets, shed from the foundation of the world, shall be required of this generation" (Luke 11:50).

That the establishment of the church is meant by the foundation of the world, is evident from the passages in the Word where it is said to found the earth, the founding of the earth, and the foundation of the earth, by which is not meant the foundation or creation of the earth, but the establishment or creation of the church upon the earth. As in Zechariah:

"Jehovah who stretcheth out the heavens, and layeth the foundations of the earth, and formeth the spirit of man in the midst of him" (12:1).

Here by stretching out the heaven, and founding the earth, is not meant the stretching out of the visible heaven, and founding the habitable earth, but the church as to its internals, which are called spiritual, and as to its externals, which are called natural. To found the latter and stretch out the former is to establish; therefore it is also said, forming the spirit of man in the midst of him, which signifies his reformation and regeneration.

[3] In Isaiah:

"Attend to me, O Jacob and Israel, my hand hath founded the earth, and my right hand hath spanned the heavens" (48:12, 13).

By founding the earth with the hand, and spanning the heavens with the right hand, are signified similar things to those explained just above, as is evident from the preceding and following parts of the chapter, where the establishment of a new church by the Lord is treated of.

In the same:

"Hast forgotten Jehovah thy Maker, who stretcheth out the heavens, and foundeth the earth" (51:13).

Here also by the heavens and the earth is signified the church as to its internal or spiritual things, and as to its external or natural things and by stretching out and founding is signified to establish.

[4] In the same:

"I will put my words into thy mouth, and with the shadow of my hand will I cover thee, to plant the heavens, and to found the earth, and to say unto Zion, Thou art my people; awake, awake, arise, O Jerusalem" (51:16, 17).

Here by planting the heavens and founding the earth, is evidently meant to establish the church; for this is said unto the prophet, that the word should be put in his mouth, and that he should be covered with the shadow of the hand to plant the heavens and to found the earth. By a prophet the earth cannot be founded, but the church. Therefore also it is added, "To say unto Zion, thou art my people;" also, "Awake, awake, arise, O Jerusalem." For by Zion and by Jerusalem, in the Word, is meant the church.

In David:

"The heaven and the earth are thine; the world and the fulness thereof thou hast founded them" (Psalm 89:11).

Here in like manner by heaven and the earth is signified the church, by the world the church as to good; and by the fulness thereof are signified all the goods and truths of the church.

[5] Again:

"Jehovah hath founded the earth and the world upon the seas, and established them upon the rivers. Who shall ascend into the mountain of Jehovah, and who shall stand in the place of his holiness?" (Psalm 24:2, 3).

That the establishment of the church is described by founding the earth and the world upon the seas, and establishing them upon the rivers, may be seen above (n. 304, 518, 741). That the establishment of the church is signified, is evident from what follows here, namely, who shall ascend into the mountain of Jehovah, and who shall stand in the place of His holiness? By the mountain of Jehovah is understood Zion; whereby is signified, where the Lord reigns by means of Divine truth; and by the place of [His] holiness is meant Jerusalem, where the temple was, by which is signified the church as to doctrine. From these things it is evident, that by the foundation of the world is signified the establishment of the church. For the same is meant by the world, as by heaven and the earth. And it is said, "To found the earth;" because by the earth is signified the church on earth, and upon this heaven is founded as to its holy things.

Hence, also, it is evident what is signified by the foundations of the earth in the following passages.

In Isaiah:

"Have ye not known, have ye not heard, hath it not been declared to you from the beginning, have ye not understood the foundations of the earth?" (40:21).

In the same:

"The foundations of the earth are corrupted" (24:18).

Likewise in Isaiah 63:12; Jeremiah 31:37; Micah 6:2; Psalms 18:7, 15; 82:5; and elsewhere).

Continuation concerning the second kind of Profanation:-

[6] The reason why profaners of this kind are stupid and foolish in spiritual things, but cunning and ingenious in worldly things is, that they make one with the devils in hell.

And because, as said above, they are merely sensual, and thence are in their own proprium, which draws its delight of life from the unclean effluvia exhaled from effete things in the body, and exhaled from dunghills, from these also arise their conceit and pride when things are in their delight.

[7] That it arises from these is evident from their delights, after death, when they live as spirits; for then in preference to the most fragrant odours they love the rank stenches that arise from the air discharged from the belly, and from latrines, which smell to them more fragrant than thyme. By the breath and touch of these the interiors of the mind are closed, and the exteriors belonging to the body are opened, whence arise their eagerness in worldly matters, and their dulness in spiritual things. In a word, the love of domination by means of the holy things of the church corresponds to filth, and the delight of it to an unspeakable stench, which to the angels is most horrible. Such is the exhalation from their hells when they are opened, but because of the oppression that arises, and on account of swooning that sometimes follows, they are kept closed.

506. And the third part of the trees was burnt up.- This signifies that the perceptions and knowledges of truth and good perished through desires springing from evil loves, as is plain from the signification of a third part, when used in reference to truths, for it denotes all, concerning which we shall treat in what follows; and from the signification of trees, as denoting the interior things of man, which are those of his mind (see above, n. 109), and thence the perceptions concerning truths and goods, and the cognitions of them (see above, n. 420); and from the signification of being burned, as denoting to perish by lusts springing from evil loves, as stated just above (n. 504), where it was shown that those lusts are signified by fire, wherefore to be burned denotes to perish by means of them.

[2] The third part signifies all, and therefore the third part of the trees the all of perception concerning truths and goods, and thence all the knowledges thereof, because three signifies what is full, the whole, and all, and these are said of truths; similarly, therefore, the third part, for third signifies the same as three. Numbers also multiplied into one another, and divided by one another, have a signification similar to the integers from which they are derived, as may be seen above (n.430:1). That the third part signifies all and is said of truths, may also be seen above (n. 384). The signification of third part in the following passages is similar:

"And the third part of the sea became blood (Verse 8)

"And the third part of the creatures which were in the sea, died" (Verse 9);

"A burning star fell upon the third part of the rivers" (Verse 10)

"And the third part of the waters became wormwood" (Verse 11);

"And the third part of the sun was smitten, and the third part of the moon, and the third part of the stars" (12; also chap. 9:15, 18; 12:4).

[3] Here, it is described how all perception of truth and good, and thence the cognition of them, would first perish by means of the loves of self and of the world, and the lusts and pleasures arising therefrom. The reason why the perception and cognition of spiritual truth and good perish through those loves and the lusts thence arising, is, that those loves are corporeal and merely natural loves, into which also man is born, and which, unless subdued and ruled by spiritual loves, which are out of heaven from the Lord, extinguish all perception and thence cognition concerning the truths and goods of heaven and of the church; for those loves, considered in themselves, are altogether opposite to spiritual loves. It is therefore evident, that when the church lapses, it first passes from an internal spiritual into a natural state, and this consists in the love of self and of the world above all things; consequently it then comes into thick darkness in regard to all things of heaven and of the church, although it may be in light as to the things of the world.

[4] When perception concerning spiritual truths and goods perishes, the cognition of them also perishes, for although man knows them, and speaks of them, either from the Word or from doctrine, still he does not know them, when he has no perception of them. The perception of a thing makes the cognition of it. Cognition without perception is not alive, but dead, and is also a cognition of the meaning of the words only, and not of the thing itself. Such are the cognitions of truth and good from the Word and the doctrine of the church with those in whom the love of self and the love of the world hold the chief place, although they have been taught to speak and preach artificially and ingeniously about them. They are only shells, which appear before the vulgar to have kernels within, although they are empty.