1082. And shall eat her flesh. That this signifies rejection of the evils thereof, which are adulterated goods, and then manifestation that they were destitute of all good, is evident from the signification of flesh, as denoting the good of the Word and of the church, and, in the opposite sense, the evil thereof. In the present case flesh denotes evils, which are adulterated goods. And from the signification of eating, as denoting to consume, but, in this case, to reject altogether, because the Reformed are treated of, who have rejected the works or goods of Babylon, which chiefly consist in gifts to the idols of their saints, to their sepulchres, also to monasteries, and to the monks themselves, for various expiations.

[2] That by the same words is also meant manifestation that they were destitute of all good follows; for when spurious and meritorious goods are rejected, signified by the flesh which they should eat, then it is made evident that they are destitute of all good. Flesh, in the Word, signifies various things. It signifies man's proprium, thus, either his good or evil, and thence it signifies the whole man. But in the highest sense, it signifies the Lord's Divine Human, specifically the Divine Good of Divine Love proceeding from Him.

That flesh signifies the Divine Human as to the good of love is evident in John:

"Jesus said, I am the living bread, which came down from heaven; if any one eat of this bread, he shall live for ever. The bread which I will give is my flesh, which I will give for the life of the world. The Jews, therefore, strove amongst themselves, saying, How can this man give his flesh to eat? Jesus therefore said unto them, Verily, verily, I say unto you, unless ye eat the flesh of the Son of man, and drink his blood, ye have no life in yourselves. He that eateth my flesh and drinketh my blood, hath eternal life, and I will raise him up at the last day; for my flesh is meat indeed, and my blood is drink indeed; he that eateth my flesh and drinketh my blood, dwelleth in me and I in him. This is the bread, which came down from heaven" (6:51-58).

That by flesh is here meant the proprium of the Lord's Divine Human, which is the Divine Good of Divine Love, is manifestly evident; and it is that which in the Holy Supper is called His body. That the body there or the flesh is the Divine good, and the blood is Divine truth, may be seen above (n. 329). And because bread and wine signify the same as flesh and blood - bread, Divine Good, and wine, Divine truth - therefore these were commanded in their place.

[3] Divine Good from the Lord was also signified by the flesh of the sacrifices, which Aaron, his sons, and those who sacrificed might eat, and others who were clean.

And that it was holy may be seen in Exodus (12:7, 8, 9; 29:31-34; Leviticus 7:15-21; 8:31; Deuteronomy 12:27; 16:4).

Wherefore if an unclean person ate of that flesh, he was to be cut off from his people (Leviticus 7:21).

That these things were called bread (Leviticus 22:6, 7).

That that flesh was called "the flesh of holiness" (Jeremiah 11:15; Hag. 2:12);

And "the flesh of the offering," which was to be upon the table in the Lord's kingdom (Ezekiel 40:43).

[4] The Lord's Divine Human is also called flesh in John:

"The Word was made flesh, and dwelt amongst us; and we saw his glory, the glory as of the only begotten of the Father" (1:14).

That flesh also signified good with man, is evident from the following passages:

In Ezekiel:

"I will give them one heart, and I will put a new spirit in the midst of you, and I will remove the heart of stone out of their flesh, and will give them a heart of flesh" (11:19; 36:26).

The heart of flesh is the will and love of God. In David:

"O God, Thou art my God, in the morning I seek Thee, my soul thirsteth for thee, my flesh desireth thee, in a land of drought, and I am weary without waters" (Psalms 63:1).

Again:

"My soul longeth towards the courts of Jehovah; my heart and my flesh crieth out towards the living God" (Psalms 84:2).

By the flesh which longeth for Jehovah, and which crieth out towards the living God is signified man as to the good of the will. For the flesh of man corresponds to the good or evil of his will, and the blood to the truth or the falsity of his understanding; in the present case flesh denotes the good of the will, because it longeth for Jehovah, and crieth out unto God.

[5] In Job:

"I have known my Redeemer, he liveth, and at the last shall rise upon the dust, and afterwards these things shall be encompassed with my skin, and from my flesh I shall see God" (19:25-27).

To see God from his flesh signifies from his voluntary proprium made new by the Lord, thus from good.

In Ezekiel:

"I will put upon the bones, which were seen in the midst of the valley, nerves, and I will cause flesh to come up, upon them, and I will cover them with skin, and I will put spirit into them, that they may live" (37:6, 8).

Where also by flesh is signified the proprium of the will made new from the Lord, consequently good. What is there signified by bones and the rest may be seen above (n. 418, 419, 665).

In the Apocalypse:

"Come, and gather yourselves together unto the supper of the great God, that ye may eat the flesh of kings, and the flesh of captains, and the flesh of the mighty, and the flesh of horses, and of them that sit upon them, and the flesh of all, free and bond, small and great" (Apoc. 19:17, 18; Ezekiel 39:17, 18, 19).

That flesh here does not mean flesh, but goods of every kind is quite clear.

[6] But, on the other hand, that by flesh is signified man's voluntary proprium, which, strictly considered, is evil, is evident from the following passages. Thus in Isaiah:

"A man shall eat the flesh of his own arm" (Isaiah 9:20).

In the same:

"I will feed thine oppressors with their own flesh" (49:26).

In Jeremiah:

"I will feed you with the flesh of their sons, and with the flesh of their daughters; and they shall devour every man the flesh of his companion" (19:9).

In Zechariah:

"The rest shall eat every one the flesh of another" (11:9).

In Moses:

"I will chastise you seven times for your sins, and ye shall eat the flesh of your sons, and the flesh of your daughters" (Leviticus 26:28, 29).

[7] In Jeremiah:

"Cursed is the man who trusteth in man, and maketh flesh his arm" (17:5).

Here by flesh is signified a man's proprium, which in itself is evil, the appropriation of which is signified by eating and feeding upon it.

Similarly man's proprium is signified by flesh in Matthew:

"Jesus said, Blessed art thou, Simon, because flesh and blood hath not revealed it unto thee" (16:17).

In John:

"As many as received, to them gave he power to be the sons of God, who were born not of bloods, nor of the will of the flesh, but of God" (1:12, 13).

In Ezekiel:

"Jerusalem hath committed whoredom with the sons of Egypt her neighbours, great in flesh" (16:26).

In Isaiah:

"Egypt is man and not God, and his horses are flesh and not Spirit" (31:3).

In John:

"It is the spirit that quickeneth; the flesh profiteth nothing" (6:63).

"That which is born of the flesh is flesh, that which is born of the spirit is spirit" (3:6).

In David:

"God remembered that they were flesh, a breath that passeth away and returneth not again" (Psalms 78:39).

The evil of man's will, which is his proprium from birth is signified in these passages by flesh; also by:

"The flesh, which the sons of Israel lusted after in the wilderness, and on account of which they were smitten with a great plague, and from which the place was called the grave of lust" (Numbers 11:4-33).

Moreover, in the Word throughout, mention is made of "all flesh," by which is meant every man.

As in Genesis (6:12, 13, 17, 19 Isaiah 40:5, 6; 49:26; 66:16, 23, 24; Jeremiah 25:31; 32:27; 45:5; Ezekiel 20:48; 21:4, 5), and elsewhere.

Continuation concerning the Word:-

[8] The reason why the Spiritual by influx presents what is correspondent to itself in the natural is, in order that the end may become the cause, and the cause become the effect; and thus that the end, by means of the cause, in the effect, may make itself visibly and sensibly evident. This trine, namely, end, cause, and effect, exists from creation in every heaven. The end is the good of love, the cause is truth from that good, and the effect is use. Thus love is that which produces, whence the product is of love from good by means of truth. The ultimate products in our world are various; as many as the subjects in its three kingdoms of nature, the animal, the vegetable, and the mineral.

[9] All products are correspondences. Since a trine - end, cause, and effect - exists in every heaven, therefore also in every heaven there are products; and there are correspondences, which, as to form and appearance, are like the subjects in the three kingdoms of our earth. From this it is evident that each heaven, as to outward appearance, is similar to our earth, but differing in excellence and beauty, according to degrees.

Now because the Word cannot be in its fulness, that is to say, consist of effects, in which are the cause and the end, or of uses, in which truth is the cause, and good is the end, except from correspondences - and love is that which produces - it follows that the Word in each heaven is like the Word in our world, but differing in excellence and beauty according to degrees. The nature of this difference shall be explained elsewhere.

61. The destruction followed a visitation, for this always comes first. A visitation is an examination of people's character and a separation of the good from the wicked; the good are carried away from there and the wicked are left behind. When this was over, there were huge earthquakes, which served notice of the imminence of the Last Judgment; panic broke out universally. Those who lived in the southern quarter, especially in the large city there (mentioned above, 58), were then to be seen running hither and thither, some taking to their heels to escape, some hiding in crypts, some in the cells and pits where their treasures were, while others carried out of them anything they could lay their hands on. After the earthquakes a volcanic eruption burst up from below, overturning everything in the city and the surrounding district; and after the eruption came a gale from the east, which stripped bare, shattered and completely overturned everything. Then all the people there were brought out of every place where they had hidden and were thrown into a sea, the waters of which were black. The number of those thrown in amounted to many tens of thousands.

[2] Following this smoke, as after a fire, began to rise from the whole district, and finally thick dust; this was carried out to sea by the east wind and settled as a layer on it. All their treasuries were turned to dust, together with all the possessions they held sacred. The reason the dust was scattered on the sea was that such dust means that which is damned.

[3] Finally a black shape was seen flying over that whole district, which on closer view looked like a dragon - a sign that the whole of that great city and the district had become a desert. The reason it so appeared was that dragons mean the falsities of such a religion, and their home means a desert following overthrow (as in Jeremiah 9:12, 10:22, 49:33; Malachi 1:3).

[4] Some were also seen having what looked like a millstone round their left arm; this representation showed that they had proved their unspeakable dogmas from the Word. Such is the meaning of a millstone; so it was plain what these words in Revelation mean:

An angel picked up a stone like that of a large mill and threw it into the sea, saying, So shall Babylon, that great city, be sent hurtling down, and it shall be found no more. Revelation 18:21.

[5] However, as for those who were in the Council chamber, in the same quarter but further to the east, where debates were held about methods of extending their rule and of keeping the people in ignorance and so in blind obedience (on this Council chamber see 58 above), they were not thrown into the black sea, but into a chasm which opened up lengthwise and to a great depth beneath and around them. This is how the Last Judgment took place on the Babylonians in the southern quarter.

[6] The Last Judgment on those who lived forward in the western quarter and on those in the northern quarter, where the large city was, happened like this. After huge earthquakes which convulsed everything there to its foundations (these are the earthquakes meant in the Word, Matthew 24:7; Luke 21:11; and similar ones in Revelation 6:12; Revelation 8:5; Revelation 11:13; Revelation 16:18, and in the prophetic books of the Old Testament - not earthquakes on this earth), an east wind swept from the south through the west to the north, and stripped that whole region bare. It hit first the forward region in the western quarter, where those who had lived in the Dark Ages had their underground dwellings, and then the large city which extended from that quarter right through the north as far as the east. As they were laid bare all their contents were to be seen. But because there were not such large treasures stored there, there was no volcanic eruption with its sulphurous fire to burn up the treasures; there was only an overthrow and destruction, with everything finally going up in smoke. It was the east wind which swept to and fro, overthrowing, destroying and carrying everything away.

[7] The monks together with the common people were brought out in tens of thousands, and some were thrown into the black sea on the side facing west, some into the great southern rift (mentioned above), some into the western chasm, some into the hells of the heathen.

For some of the people from the Dark Ages were idolaters like the heathen. Smoke was seen rising from there, reaching as far as the sea and drifting over it, and forming a black coating on it. For the part of the sea into which they were thrown had a hard covering of dust and smoke, into which their dwellings and riches dissolved.

So the sea was no longer to be seen, and its place was taken by a piece of black ground, underneath which was their hell.

[8] The Last Judgment on those who lived on the mountains in the eastern quarter (on whom see above 58) took place like this. The mountains were seen to sink into the depths and all on them were swallowed up. The one who had been placed on one of the mountains and proclaimed to be God, turned black and then fiery, and he was hurled headlong into hell along with them. For the monks of various orders who were on those mountains claimed that he was God and they were themselves Christ; and wherever they went, they took with them the shocking persuasion that they were Christ.

[9] Finally a judgment took place on those who lived further out in the western quarter on the mountains there, the people meant by the woman mounted on the scarlet beast, having seven heads which are seven mountains (she was mentioned above, 58). Their mountains too were seen, some split open in the middle forming a huge chasm spiralling downwards, and those on the mountains were thrown into it. Some of the mountains were torn up by the roots and so turned upside down that their summits were at the bottom. The people from the plains there were deluged with a kind of flood and covered over. But those among them who were from other quarters were thrown into chasms. The present remarks are but a small part of all that I saw; more will be given in the explanation of Revelation. These events happened and were completed at the beginning of the year 1757.

[10] As for the chasms into which all were thrown except those who ended up in the black sea, there are many of them. Four were shown to me: a large one towards the east of the southern quarter; a second towards the south in the western quarter; a third towards the north in the western quarter; a fourth further out in the corner between west and north. The chasms and the sea are their hells. This much I saw, but there was much more which I did not see. The hells of the Babylonian people are kept apart to match the different ways in which they profane spiritual things, which relate to the church's good and truth.