577. And the heads of the horses as the heads of lions.- That this signifies knowledge (scientia), and thought therefrom, destructive of truth, is evident from the signification of the heads of the horses, as denoting knowledge (scientia) and thought therefrom, as will be seen presently; and from the signification of the heads of lions, as denoting thence the destruction of truth. The heads of lions here signify the destruction of truth, because a lion, in the highest sense, signifies the Divine Truth as to power, and, in the opposite sense, falsity destroying truth, consequently, the destruction of truth; and the head of a lion signifies the powers of the mind by means of which it destroys, and which are reasonings from falsities. That a lion signifies the Divine Truth as to power, and, in the opposite sense, falsity destroying it, may be seen above (n.278). The reason why the heads of the horses signify knowledge (scientia) and thought therefrom, is, that head signifies intelligence, and horse, the understanding. But as the subjects here treated of are the sensual man and his reasonings from falsities, and as the sensual man who reasons from falsities has no intelligence, but only knowledge (scientia) and thought therefrom, therefore these are here signified by the heads of the horses. That those who are in falsities have no intelligence, but instead of intelligence, only knowledge (scientia), may be seen in the Doctrine of the New Jerusalem 33). The head signifies intelligence, because the understanding and will of man reside in the interior parts of his head, and therefore the senses of sight, hearing, smell, and taste, into which the understanding and will flow from the interior, vivifying them, and also causing them to enjoy their sensations, are in the front part of the head which is the face.

[2] For this reason head, in the Word, signifies intelligence. But because those who receive influx from heaven are alone intelligent, for all intelligence and wisdom flow in out of heaven from the Lord, it follows, that those who are in falsities of evil have no intelligence. For with such the higher and spiritual mind is closed, and only the lower mind, called the natural mind, is open; and this mind, when the higher is closed, receives nothing of truth and good, consequently no intelligence from heaven, but only from the world, therefore such persons, instead of intelligence, have merely knowledge (scientia), and from this thought, from which proceeds reasoning, and by means of this confirmation of falsity and evil against truth and good.

[3] That the head, in the Word, signifies intelligence and wisdom, and, in the opposite sense, knowledge (scientia), and thence illusory thought, is evident from the following passages in the Word.

Thus in Ezekiel:

"I put a jewel on thy nose, and earrings in thine ears, and a crown of ornament upon thy head" (16:12).

These things are said concerning Jerusalem, which signifies the church, here its quality at the beginning. The jewel put on the nose signifies the perception of truth from good, earrings in the ears signify hearing and obedience, and a crown upon the head signifies wisdom, for intelligence which is from Divine Truth becomes wisdom from the good of love, signified by a crown of gold.

[4] So in the Apocalypse:

"A woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars" (12:1).

That the head upon which was a crown of twelve stars, signifies intelligence, will be seen in the explanation in the following pages. The Jews placing a crown of thorns upon the head of the Lord, and smiting His head (Matthew 27:29, 30; Mark 15:17, 19; John 19:2), signified that with such ignominy did they treat the Divine Truth itself, and the Divine Wisdom. For they falsified the Word, which is Divine Truth, and contains Divine Wisdom, and adulterated it by their traditions, and by applying it to themselves, thus wishing for a king who should place them above all [the nations] in the whole world. And because the kingdom of the Lord was not earthly but heavenly, therefore they perverted all those things in the Word which referred to Him, and ridiculed the prophecies relating to Him. This was represented by their placing a crown of thorns upon His head, and by their smiting Him on the head.

[5] It is also said in Daniel, where the subject is the statue of Nebuchadnezzar seen in a dream, that its head was of pure gold, its breast and arms of silver, and its thighs of brass, its legs of iron, its feet part of iron and part of clay (2:32, 33). That statue represented the successive states of the church. The head of gold represented and signified the Most Ancient Church, which was in celestial wisdom, and thence in intelligence above [all the churches] that followed; its wisdom and intelligence are meant by the head of gold. That the other parts of the statue signify the states of the churches which followed, may be seen above (n. 176, 411:5).

And in David:

"Thou broughtest us into the net; thou hast laid affliction upon [our] loins. Thou hast caused a man to ride over our head" (Psalm 66:11 12).

Causing men to ride over our head signifies that there was no intelligence, as may be seen above (355:35), where those things are more fully explained.

[6] And in Moses:

These blessings "shall come on the head of Joseph, and on the crown of the Nazarite of his brethren" (Genesis 49:26; Deuteronomy 33:13-16).

By blessings coming on the head of Joseph, is signified, that all those things previously mentioned, and which are the blessings of heaven, should be experienced in the interiors of his mind, which are the lives of the understanding and will, for these are the interiors of the mind. By their coming on the crown of the Nazarite of his brethren, is signified, that they should also be experienced in the exteriors of his natural mind, for the Nazariteship signifies the exteriors of the natural mind, since it signifies hairs, or the hair of the head. But these words are more fully explained above (n. 448:7); and in the Arcana Coelestia 6437, 6438).

Again:

"Give you wise men, and intelligent, and I will appoint them for your heads" (Deuteronomy 1:13).

It is said, "for heads," because wisdom and intelligence are meant, in which they excel the rest, hence it is said, "Give you wise men and intelligent."

[7] So in Isaiah:

"Jehovah hath poured out upon you the spirit of deep sleep, and hath closed your eyes, the prophets; and your heads, the seers, hath he covered" (29:10).

Prophets signify those who teach truths, and are intelligent, and in an abstract sense, the doctrine of truth, and intelligence; therefore it is said, "Jehovah hath closed your eyes, the prophets; and your heads, the seers," where the prophets are called eyes, and the seers, heads, because the eyes signify the understanding of truth as to doctrine, and by seers, as by the head are signified, intelligence.

[8] Again:

"[Jehovah] will cut off from Israel head and tail, branch and rush. The old man and honourable, will make the head, but the prophet that teacheth lies, the tail" (9:14, 15).

And again:

"Neither shall there be any work for Egypt, which will make the head and tail, branch and rush" (19:15).

That He would cut off from Israel head and tail, and that there should not be for Egypt head and tail, signifies that all their intelligence and knowledge of truth would perish, as may be seen above (n. 559:4), where those subjects are more fully explained.

Again, in the same:

"In that day shall the Lord shave with a razor that is hired, in the passages of the river, by the king of Assyria, the head, and the hair of the feet; and shall also consume the beard" (7:20).

These words signify that reasonings from falsities would deprive the men of the church of all wisdom and spiritual intelligence, as may be seen above (n. 569:17), where they are explained in detail. It is said, in the passages of the river, because the river Euphrates signifies reasonings from falsities; here therefore invasion thence into the truths of the church, which are destroyed by reasonings from falsities, is signified.

[9] And in Ezekiel:

"Thou son of man take thee a sharp sword, take thee a barber's razor, and cause it to pass upon thy head and upon thy beard. Thou shalt burn with fire a third part, and thou shalt smite a third part with the sword, and a third part thou shalt scatter to the wind" (5:1, 2).

Here also by causing a razor to pass over the head, is signified, to deprive of all intelligence of truth. The reason is, that intelligence perishes unless the ultimates of intelligence exist, signified by the hair of the head, which he was to shave with a razor, by causing it to pass over the head. For to take away the ultimates is like removing the base from a column, or the foundation from a house. Hence it is that in the Jewish church, which was a representative church, it was unlawful to shave the hair of the head, and cause baldness, and similarly with regard to the beard. Therefore also those who are without intelligence appear bald in the spiritual world.

[10] From these things the signification of a bald head, or baldness, in the following passages is evident.

Thus in Isaiah:

"On all their heads shall be baldness, and every beard cut off"

(15:2).

These words denote that there was no intelligence. And in Ezekiel:

"Shame upon all faces, and baldness upon all heads" (7:18).

And again, in the same:

"Every head shall be made bald, and every shoulder deprived of hair" (29:18).

These words have a similar meaning. Hence also Aaron and his sons were forbidden to shave their heads and the corner of the beard, concerning which it is said in Moses that Aaron and his sons should not shave their heads, nor rend their garments, lest they should die, and the wrath of Jehovah fall upon the whole congregation (Leviticus 10:6).

And again:

"The sons of Aaron "shall not make baldness upon their head, neither shall they shave off the corner of the beard" (21:5).

The beard signifies the ultimate of the rational man, and not shaving the beard, signifies not to deprive themselves of what is rational, by taking away its ultimate; for, as said above, when the ultimate is taken away, the interior also perishes. What is meant by the woman taken captive from the enemy, shaving her head and paring her nails, if she should be desired for a wife, is explained above (n. 555:16).

[11] Because shame was represented by the hands upon the head, it is therefore said in Jeremiah:

"Thou also shalt be ashamed of Egypt, as thou wast ashamed of Assyria. Yea, thou shalt go forth from her, and thy hands upon thy head" (2:36, 37).

Again, in the same prophet:

"They were ashamed and confounded, and covered their heads" (14:3).

Because [covering the head with the hands] was representative of shame, therefore Tamar, after she had been disgraced by her brother Ammon, "laid her hand on her head, and went her way crying" (2 Sam. 13:19); by putting her hand on her head was signified that there remained no longer any intelligence. Grief also for sin in having acted insanely and foolishly, was represented by sprinkling dust upon the head; and bowing down the head even to the earth also signified cursing; as in Ezekiel:

"They shall cast up dust upon thine head, they shall roll thee in ashes" (27:30).

And in Lamentations:

"The elders of the daughter of Zion sit upon the ground, and keep silence; they have cast up dust upon their heads; they have girded themselves with sackcloth; the virgins of Jerusalem have hung down their heads to the ground" (2:10).

[12] But by the head, in the opposite sense, is signified the craftiness pertaining to those who are in the love of ruling; this is meant by the head in Moses, by the seed of the woman bruising the serpent's head, and the serpent bruising his heel (Genesis 3:15).

And in David:

"The Lord at thy right hand hath smitten through kings in the day of his wrath. He hath judged among the nations, he hath filled the earth with their dead bodies; he hath smitten the head over much country. He shall drink of the stream in the way; therefore shall he lift up the head" (Psalm 110:5-7).

This passage is explained above (n. 518:24).

And again:

"God shall bruise the head of his enemies, the crown of the hair to them that walk in guiltiness" (Psalm 68:21).

That the craftiness by which they intend and contrive evil for others returns upon themselves, is signified by, "recompensing their way upon their own head" (Ezekiel 9:10; 11:21; 16:43; 17:19; 22:31; Joel 3:4, 7). But the signification of the seven heads, in the Apocalypse, upon which were seven diadems (12:3; 13:1, 3; 17:3, 7, 9), will be seen in the following pages. Moreover, the head, being the highest and chief part in man, also signifies various other things, as the summit of a mountain, the top of any thing, what is primary, the beginning of a way, of a street, of a month, and similar things.

151. These things saith the Son of man. That this signifies the Lord as to the Divine Human, from which is that constituent of the church, is evident from the signification of the Son of God, as denoting the Lord as to His Divine Human, and as to Divine truth, inasmuch as the latter proceeds from Him (concerning which see above, n. 63). That it also denotes from whom is that constituent of the church, that is, the opening of the internal or spiritual man and its conjunction with the external, is, that everything of the church pertaining to man is from the Lord's Divine Human. For everything of love and faith constituting the church proceeds from the Divine Human of the Lord, and not immediately from the Divine itself; for what immediately proceeds from the Divine itself does not enter into any thought or affection of man, and consequently not into faith and love, because it is far above them, as is evident from the fact that a man cannot think of the Divine without connecting with such thought the human form, unless he thinks of nature, as it were, in its minutest parts. The thought which is not directed to some particular form is diffused in all directions, and what is thus diffused is dissipated. This it has been specially granted me to know, from those in the other life who come from the Christian world, and who have thought only of the Father, and not of the Lord, that they make nature in its minutest parts their God, and at length fall away from any idea of God, consequently from the idea and faith of all things of heaven and the church.

[2] It is different with those who have thought of God in the human form; all these have their ideas directed to the Divine, nor do their thoughts, like those of the former, wander in every direction. And, inasmuch as the Divine under a human form, is the Divine Human of the Lord, therefore the Lord bends and determines their thoughts and affections to Himself. Because this is the essential of the church, therefore it continually flows in from heaven with man, consequently it is, as it were, implanted in every one to think of the Divine under a human form, and thus inwardly in themselves to see the Divine, except in the case of those who have extinguished this impression in themselves (as may be seen in the work, Heaven and Hell 82). It is therefore evident why all men after death, however vast their number, when they become spirits, are turned to their own loves, and that hence those who have worshipped the Divine under the human form turn to the Lord, who is seen by them as a Sun above the heavens. But those who have not worshipped Him under the human form are turned to the loves of their own natural man, all of which have reference to the loves of self and of the world; thus they turn backwards from the Lord; and to turn themselves backwards from the Lord, is to turn towards hell. (That all turn themselves to their own loves in the spiritual world, may be seen in the work, Heaven and Hell 17, 123, 142-145, 151, 153, 255, 272, 510, 548, 552, 561.

[3] All those who lived in ancient times, and worshipped the Divine, saw the Divine, in thought, under a human form, and scarcely any one thought of an invisible Divine; and the Divine under the human form, even at that time, was the Divine Human. But because this Divine Human was the Lord's Divine in the heavens and passing through the heavens, when heaven became weakened for the reason that men, of whom heaven consists, from internal became successively external, and thus natural, it therefore pleased the Divine Himself to put on the Human, and to glorify this, or make it Divine, that thus from Himself He might affect all, both those who are in the spiritual world and those who are in the natural world, and save those who acknowledge and worship His Divine in the Human.

[4] This is manifest from many passages in the Prophets of the Old Testament, and also in the Evangelists, from which we shall adduce only the following in John:

"In the beginning was the Word, and the Word was with God, and God was the Word. All things were made by him, and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. That was the true light, which lighteth every man that cometh into the world. He was in the world, and the world knew him not. And the Word was made flesh, and dwelt among us, and we beheld his glory" (1:1-14).

That the Lord as to the Human is there meant by the Word, is quite clear, for it is said, "the Word was made flesh, and dwelt among us, and we beheld his glory;" and that the Lord made His Human Divine, is also plain from these words, "the Word was with God, and God was the Word," and this was made flesh, that is, man. And whereas all Divine truth proceeds from the Divine Human of the Lord, and this is His Divine in the heavens, therefore by the Word is also signified Divine truth; and it is said, He was the true light which lighteth every man that cometh into the world. Light also is Divine truth; and because men, from being internal, became external or natural, because they no longer acknowledged Divine truth, or the Lord, therefore it is said that the darkness comprehended not the light, and that the world acknowledged Him not. (That the Word is the Lord as to the Divine Human, and Divine truth thence proceeding, may be seen in The Doctrine of the New Jerusalem 263 and 304. That light is Divine truth, and that darkness denotes the falsities in which those are who are not in the light, may be seen in the work, Heaven and Hell 126-140, 275.)

[5] That those who acknowledge the Lord, and worship Him from love and faith, and are not in the loves of self and of the world, are regenerated and saved, is also taught in these words,

"As many as received him, to them gave he power to become the sons of God, to them that believe in his name; which were born, not of bloods, nor of the will of the flesh, nor of the will of man (vir), but of God" (1:12, 13).

Those who are born of bloods, are those who destroy love and charity; the will of the flesh denotes all evil derived from the loves of self and of the world, and is man's voluntary proprium, which in itself is nothing but evil; the will of man is falsity derived from that voluntary proprium. That those who are not in these loves receive the Lord, are regenerated and saved, is meant by them that believe in His name becoming the sons of God, and being born of God. (That to believe in the name of the Lord, is to acknowledge His Divine Human, and to receive from Him love and faith, may be seen above, n. 102, 135. That bloods denote those things that destroy love and charity, see Arcana Coelestia 4735, 5476, 9127: that flesh denotes the voluntary proprium of man, which in itself is nothing but evil, n. 210, 215, 731, 874-876, 987, 1047, 2307, 2308, 3518, 3701, 3812, 4328, 8480, 8550, 10283-10286, 10731; and that man's proprium is the love of self and the love of the world, n. 694, 731, 4317, 5660. That man (vir) denotes the Intellectual, and hence truth or falsity, because the Intellectual is from the one or the other, see n. 3134, 3309, 9007, thus the will of man (vir) denotes the intellectual proprium, which, when it exists from the voluntary proprium, which in itself is nothing but evil, is nothing but falsity; for where evil is in the will there falsity is in the understanding. That to be born of God is to be regenerated by the Lord, may be seen inThe Doctrine of the New Jerusalem 173-184. Moreover, that all in the universe, from influx out of heaven, and from revelation, worship the Divine under the human form, may be seen in the small work, The Earths in the Universe 98, 121, 141, 154, 158, 159, 169; and likewise all the angels of the higher heavens, in the work, Heaven and Hell 78-86.)

[6] From these considerations it is now evident that the all of the church, thus also the all of heaven pertaining to men, is from the Lord's Divine Human. It is on this account that the Son of Man, who is the Divine Human, is described, in the first chapter of the Apocalypse, by various representatives, and afterwards from that description are taken the exhortations to the several churches (as may be seen above, n. 113), and specifically to this church, in writing to which this great essential of the church is treated of, that is, the conjunction of the internal and external, or the regeneration of the man of the church; for it is said to the angel of this church, "These things saith the Son of man, who hath his eyes like unto a flame of fire."