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.

2839. 'On the mountain Jehovah will see [to it]' means charity by means of which provision was made by the Lord for them, that is, for those who are spiritual, to be saved. This is clear from the meaning of 'the mountain' as love and charity, dealt with in 795, 796, 1430. The expression 'Jehovah will see [to it]' is the Lord's Providence, or provision made by the Lord, as has been stated just above in 2837. Here charity is referred to, not love, on account of the difference that exists between charity and love, dealt with in 2023. As regards spiritual people being saved by means of charity, not by means of faith separated from charity, this is clear from many places in the Word. The situation with regard to charity and to faith is this: Charity devoid of faith is not genuine charity, and faith devoid of charity is not faith. For charity to be real, faith must be present; and for faith to be real, charity must be present. The absolute essential however is charity, for that seed which is faith cannot be implanted in any other ground. From their being joined together through each reaching out and responding to the other, the heavenly marriage, that is, the Lord's kingdom, has its being. Unless faith exists implanted in charity it is merely knowledge, for it does not go beyond the memory, there being no affection in the heart to receive it. But when implanted in charity, that is, in life, faith becomes intelligence and wisdom. Charity devoid of faith, like that existing with young children and with gentiles who are upright, is simply the ground in which faith is implanted, if not in this life then in the next life, see 802, 2280, 2289-2309, 2417, 2589-2604.