1119. So much give unto her torment and mourning.- That this signifies that they should have so much of infernal punishment and desolation, appears from the signification of torment, as denoting infernal punishment; and from the signification of mourning, as denoting desolation, which consists in their no longer possessing any truth and good, but merely falsity and evil. The reason why it is said that as much torment and mourning should be given her, as she hath glorified herself and lived delicately, is, that all torment or infernal punishment corresponds entirely to the evils in which they are. Those, therefore, who have glorified themselves much, and taken delight in the love of ruling over heaven and the church, and also, for the sake of that glory and its delights, have perverted the goods of heaven and of the church - which are the goods of the Word - have their lot in a hell more grievous in its torment. But those who have glorified themselves in a less degree, and taken less delight in such glorification, have their lot in a milder hell and those who have not glorified themselves, and have not thence perverted the goods and truths of heaven and of the church, which are from the Word, but have simply obeyed them either from ignorance or persuasion, have not their lot in hell. But the people who have no share in their dominion, particularly those who look to the Lord, and have some affection for truth, have their lot in the heavens, where they are taught by the angels. From these things it is evident, that here, where Babylon is treated of, no others are meant than those who exercise dominion from the delight which they find in the love of it for the sake of themselves.

[2] Continuation concerning the Athanasian Creed and concerning the Lord.- That God is Man and that the Lord is that Man, is clear from everything in the heavens, and beneath the heavens. In the heavens, all things that proceed from the Lord, in their greatest and in their smallest [components], are either in the human form, or have reference to the human form. The whole heaven is in the human form, every society of heaven is in the human form, every angel and also every spirit beneath the heavens are a human form. It has also been revealed to me, that all things, both the least and the greatest, that proceed immediately from the Lord, are in that form, for that which proceeds from God is a resemblance of Him; it is therefore said of Adam and Eve, that they were "created into the image and likeness of God" (Genesis 1:26, 27).

[3] It is for this reason also that the angels in the heavens, being recipients of the Divine which proceeds from the Lord, are men of astonishing beauty, while spirits in the hells, because they do not receive the Divine which proceeds from the Lord, are devils, who, in the light of heaven, appear not as men, but as monsters. It is owing to this fact that every one in the spiritual world is known from his human form in the degree in which he derives it from the Lord. It is now evident from these things, that the Lord is the only Man, and that every one is a man according to the reception of Divine Good and Divine Truth from Him. In a word, he who sees God as Man, sees God, because he sees the Lord. The Lord also says, "He who seeth the Son, and believeth in him, hath eternal life" (John 6:40). To see the Son is to see Him in the spirit, because this is said, also, to those who have not seen Him in the world.

1712. That 'he divided himself against them by night' means the shade which the apparent goods and truths were in is clear from the meaning of 'night' as a state of shade. It is called a state of shade when a person does not know whether good and truth are apparent or genuine. While a person is limited to apparent good and truth he imagines that these are genuine good and truth. It is the evil and falsity present in apparent good and truth that produce the shade and cause them to be seen as genuine. What else can people who are in ignorance know than that the good they do is their own, and that the truth they think is their own? The same applies to people who ascribe the good deeds they do to themselves and place merit in them, unaware of the fact that in this case those deeds are not good though they appear to be so, and that the proprium and the self-merit they place in them are evils and falsities that cause obscurity and darkness. And the same applies in many other instances.

[2] What evil and falsity are like, and how much evil and falsity lie concealed in such deeds, cannot possibly be seen so clearly in the life of the body as in the next life, where these are presented to view altogether as in broad daylight. But it is different if a person acts out of ignorance that has not been confirmed, for in that case those evils and falsities are easily dispersed. But if people confirm themselves in the notion that they are able to do good and to withstand evil by their own powers, and that thus they merit salvation, such a notion remains attached, and causes the good to be evil, and the truth to be falsity. Yet for all this, order requires that a person should do good as though from himself, and ought not therefore to stay his hand and think to himself, 'If I am unable to do anything good at all from myself I must wait for immediate influx' and so remain inactive. This is also contrary to order. Man ought to do good as though from himself; but when he stops to reflect on the good he is doing or has done, let him think, acknowledge, and believe that the Lord present with him has accomplished it.

[3] If by thinking as described he gives up acting as of himself he is not a subject into whom the Lord can operate. The Lord cannot flow into anyone who deprives himself of everything into which power has to be introduced. He is like someone who is not willing to learn anything except through a revelation made to him; or like someone who is not willing to teach anything unless the words are put into his mouth; or like someone who is unwilling to attempt anything unless he is directed as one without a will. But if this were done he would be more indignant still at being like an inanimate object. In fact however that which is animated by the Lord in a person is the very thing which makes it seem as though it were from himself. That man does not live from himself is an eternal truth; yet if he did not appear to do so he could not possibly live at all.