Extra! Extra! Read all about it: End of the World Prophesied

[melodious]

Question for debate: Does the Book of Revelation prophesy the last days on earth for the human race?

[OnceConvinced]

Hell no. People have been trying to use the book of Revelations to predict future events for 2000 years. So far everyone has been completely and utterly wrong. Most of the book of Revelations I would say is symbolic.

[McCulloch]

Question for debate: Does the Book of Revelation prophesy the last days on earth for the human race?

Even though I no longer believe, I still think that the amillennial point of view makes the most sense with regard to the intent and the content of Revelation. Considering how I turned out, that may be a good reason for believers to avoid such interpretations.

[Jura]

even if interpreted as a prophecy of things that will or are happening, it is obvious, even to an uneducated reader, it describes a long, perhaps even a discontinuous period
the closer it gets to the end the more confusing the visions become
there are the visions of the dead rising several times, and of something called a "new earth, and a new sky" as the old ones have "died"
perhaps some people interpret this as an ending of the world?
near the end the "chosen" go a "new jerusalem" right?

its been long since i read that part

even so the visions are in no way plesant, especially the wars and catastrophyes
but then thats at least nothing out of the ordinary

i used to read it for the imagery, the visions feel energetic, probbably the olnly part of the bible that is actually fun to read

[melodious]

Hi Jura,

Thank you for your comments, and for the honesty of admitting confusion. It is understandable because Revelation is very confusing and phantasmagoric when it is not read as astrotheology and mythology depicting the turning of the Great Ages of the zodiac. Now, this does not mean that there are not prophetic elements to the material, but one must also understand that prophecy is about forthtelling and not foretelling.

... there are the visions of the dead rising several times, and of something called a "new earth, and a new sky" as the old ones have "died"

The imagery that you cite here out of Revelation is a perfect example of both prophecy and the astrological precession of the equinoxes. The "dead rising" connotes the Second Coming of the Christos or Christ Consciousness into humanity in the Christian version of the mythos. It is called the "Second Coming" in two different ways: One being that it would be the second turning of the Ages (Aries-Pisces to Pisces-Aquarius) within the Christian era. The other is more esoteric and goes in line with the Kabbalistic mystery schools. To make it as simple as possible without going into a lot of Kabbalah jargon, it is the coming of what is called the Second Adam or New Adam (i.e. the dawning of a new archetypal human life and arch of humanity). This is also what is known to Gnostics as the Sethian Generation, which was Adam's third son in the Hebrew cosmology/mythology of Genesis, and was a more complete and holy image of his father, hence the Sethian Generation connotes a more complete and holy image of humanity.

This goes along with the Gnostics' understanding of the Death/Crucifixion and Resurrection/Ascension of the Christ. You see, the Resurrected Body of Christ is not one physical body, rather an evercoming multitude of Spiritual Bodies that inhabit individual physical bodies but are connected by the One Christ Spirit. This is the meaning of the "dead rising" from the Book of Revelation: The holy sparks of the divine are being released inside the consciousness of the human soul, and so another level of enlightenment is attained collectively throughout the entire world - it is truly the coming of a New Age. This is the meaning behind all the lamb references of Christ, for Jesus, as many others, was a personification of the Solar-avatar Spirit of the Age of Aries, which is transforming through "death" and "resurrection" into the Solar-avatar Spirit of Pisces, hence the "fisher of men." However, though the appearance changes through the Ages, the Bridegroom and Bride are forever the One Christ Spirit in essence. I speak this secret to you from the Gnostic Gospel of Truth, my friend, for the Holy Mother Spirit is stirring souls at this very moment to awaken to the Christ Spirit within them and take their place among the Enlightened and Liberated Body of Christ in this coming new age!

Praise the One Who Delivers You to Gnosis! Amen.

[Lorens]

Question for debate: Does the Book of Revelation prophesy the last days on earth for the human race?

Dear friend, good day!!

Book of Revelation is indeed 'obscure' for anybody who does not know in what manner was written, ie. by pure correspondences!

This sublime and heavenly science by which Word of God was written was lost, and than again revealed by and through a great Swedish seer, prophet and Apostle of Jesus Christ, namely, Emanuel Swedenborg, who also gave a full explanation of that book in accordance with it's spiritual and celestial meanings!

You can find this book at this web site www.theheavenlydoctrines.org

Titles are 'Apocalypse Revealed' and 'Apocalypse Explained'

Our Lord's Second Coming, end of the World and formation of the New Earth are indeed prophecied there, but in symbolic terms... consequently, without a knowledge of the correspondences, this cannot be neither explained neither understood!

I am sure that your labour if you decide to study more closely about mentioned revelation of E.Swedenborg will yield an immense harvest to you!

As an example of what I am talking about here, let us take that famous 'White Horse' thing from the Book of Revelation, chapter 19:

THE WHITE HORSE mentioned in THE APOCALYPSE CHAPTER 19
By Emanuel Swedenborg


1. In the Apocalypse of John the Word is thus described as to its spiritual or internal sense: I saw heaven opened, and behold a white horse, and He that sat upon him was called faithful and true, and in justice He doth judge and make war. His eyes were as a flame of fire; and upon His head were many diadems; and He hath a name written that no one knew but He Himself. And He was clothed with a vesture dipped in blood; and His name is called the Word of God. And the armies which were in the heavens followed Him upon white horses, clothed in fine linen white and clean. And He hath upon His vesture and upon His thigh a name written, King of kings and Lord of lords (19:11-14, 16).
No one can know what each of these expressions involves, except from the internal sense. It is manifest that every expression is in some respect representative and significative: as when it is said, that "heaven was opened;" that there was "a white horse;" that "there was One sitting upon him;" that "in justice He doth judge and make war;" that "His eyes were as a flame of fire;" that "on His head were many diadems;" that "He had a name that no man knew but He Himself;" that "He was clothed with a vesture dipped in blood;" that "the armies which were in heaven followed Him upon white horses;" that "they were clothed in fine linen white and clean;" and that "on vesture and on His thigh He had a name written." It is expressly said, that it is "the Word" which is here described, and the Lord who is the Word; for it is said, "His name is called the Word of God;" and afterwards, "He hath on His vesture and on His thigh a name written, King of kings and Lord of lords." From the interpretation of each, expression it evidently appears, that the Word is here described as to its spiritual or internal sense. By "heaven being opened" is represented and signified, that the internal sense of the Word is seen in heaven, and thence by those in the world to whom heaven is opened. "The horse," which was white, represents and signifies the understanding of the Word as to its interiors; that this is the signification of "a white horse," will be shown presently. That "He that sat upon him" is the Lord as to the Word, thus the Word, is manifest, for it is said, "His name is called the Word of God;" who, from good, is called "faithful and judging in justice;" and from truth, is called "true, and who maketh war in justice;" for the Lord Himself is justice. "His eyes, as a flame of fire," signify the Divine truth, from the Divine good of His Divine love. "The many diadems upon His head," signify all the goods and truths of faith. "Having a name written that no one knew but He Himself," signifies that the quality of the Word in the internal sense is seen by no one but Himself, and those to whom He reveals it. "Clothed in a vesture dipped in blood," signifies the Word in the letter, to which violence has been offered. "The armies in the heavens which followed Him upon white horses," signify those who are in the understanding of the Word as to its interiors. "Clothed in fine linen, white and clean," signify the same persons in truth from good. "Upon His vesture and upon his thigh a name written" signifies truth and good, and their quality. From these particulars, and from those which precede and follow in that chapter, it is evident, that therein is predicted, that about the last time of the church the spiritual or internal sense of the Word would be opened; but what would come to pass at that time, is also described there (verses 17-21). That this is the signification of the words mentioned, it is unnecessary to prove in this place, as they are particularly explained in The Arcana Coelestia; where it is shown, That the Lord is the Word, because He is the Divine truth (n. 2533, 2803, 2884, 5272, 7835). That the Word is the Divine truth (n. 4692, 5075, 9987). That because the Lord is justice, therefore it is said, that "He who sat upon the horse in justice doth judge and make war;" and that the Lord is called "justice" for this reason, because of His own power He has saved the human race (n. 1813, 2025-2027, 9715, 9809, 10019, 10152). And that "justice" is the merit which belongs to the Lord alone (n. 9715, 9979). That "His eyes, as a flame of fire," signify the Divine truth from the Divine good of the Divine love, is, because "the eyes" signify the understanding and the truth of faith (n. 2701, 4403-4421, 4523-4534, 6923, 9051, 10569); and "a flame of fire" signifies the good of love (n. 934, 4906, 5215, 6314, 6832). That "the diadems which were upon His head" signify all the goods and truths of faith (n. 114, 3858, 6335, 6640, 9863, 9865, 9868, 9873, 9905).
That "He hath a name written which no one knew but He Himself," signifies that the quality of the Word in the internal sense is seen by no one but Himself, and those to whom He reveals it, is because "a name" signifies the quality of a thing (n. 144, 145, 1754, 1896, 2009, 2724, 3006, 3237, 3421, 6674, 9310). That "clothed in a vesture dipped in blood," signifies the Word in the letter, to which violence has been offered, is because "a vesture" signifies truth because it clothes good (n. 1073, 2576, 5248, 5319, 5954, 9212, 9216, 9952, 10536); especially truth in the ultimates, thus the Word in the letter (n. 5248, 6918, 9158, 9212); and because "blood" signifies violence offered to truth by falsity (n. 374, 1005, 4735, 5476, 9127). That "the armies in heaven followed Him upon white horses," signify those who are in the understanding of the Word as to its interiors, is because "armies" signify those who are in the truths and goods of heaven and the church (n. 3448, 7236, 7988, 8019). And "a horse" signifies the understanding (n. 3217, 5321, 6125, 6400, 6531, 6534, 7024, 8146, 8318). And "white" signifies truth which is in the light of heaven, consequently interior truth (n. 3301, 3993, 4007, 5319). That "clothed in fine linen white and clean," signifies the same persons in truth from good, is because "fine linen," or "linen," signifies truth from a celestial origin, which is truth from good (n. 5319, 9469). That "a name written upon the vesture and upon the thigh," signifies truth and good, and their quality, is because "a vesture" signifies truth, and "a name" quality, as observed above, and "the thigh" signifies the good of love (n. 3021, 4277, 4280, 9961, 10485). "King of kings, and Lord of lords," is the Lord as to the Divine truth and as to the Divine good; the Lord is called "King" from the Divine truth (n. 3009, 5068, 6148). And He is called "Lord" from the Divine good (n. 4973, 9167, 9194). Hence it appears what is the quality of the Word in its spiritual or internal sense, and that there is no expression therein which does not signify something spiritual, that is, something of heaven and the church.


2. In the prophetical parts of the Word mention is very often made of the horse, but heretofore no one has known that "a horse" signifies the understanding, and his "rider" one who is intelligent; and this possibly, because it seems strange and wonderful, that by "a horse" such a thing should be meant in the spiritual sense, and thence in the Word. But nevertheless that it is so, may evidently appear from many passages therein; some of which only I will here adduce. In the prophecy of Israel, it is said of Dan:
Dan is a serpent upon the way, an arrow-snake upon the highway, that biteth the horse's heels, so that his rider shall fall backward (Gen. 49:17, 18).
No one can understand what this prophecy concerning one of the tribes of Israel signifies unless he knows what is signified by "a serpent," and what by "a horse" and his "rider;" everyone, however, knows that there is something spiritual involved therein; what therefore each expression signifies, may be seen in The Arcana Coelestia (n. 6398-6401), where this prophecy is explained. In Habakkuk:
O God, Thou didst ride upon Thy horses. Thy chariots are salvation. Thou didst tread in the sea with Thy horses (Hab. 3:8, 16).
That "horses" here signify what is spiritual, is evident, for they are said concerning God; in any other sense, what could be meant by saying, that "God rides upon His horses, and that He treads upon the sea with horses?" In like manner in Zechariah:
In that day, there shall be upon the bells of the horses, holiness unto Jehovah (Zech. 14:20).
In the same:
In that day, saith Jehovah, I will smite every horse with astonishment, and his rider with madness; and I will open Mine eyes upon the house of Judah, and will smite every horse of the people with blindness (Zech. 12:4).
It treats there of the vastation of the church, which takes place when there no longer remains the understanding of any truth; and which is described thus by "the horse and his rider;" what else could be the meaning of "smiting every horse with astonishment," and of "smiting the horse of the people with blindness"? What has this to do with the church? In Job:
God hath caused her to forget wisdom, neither hath He imparted to her intelligence: what time she lifteth up herself on high, she scorneth the horse and his rider (39:17-19 seq.).
That "the horse" here signifies the understanding, is manifestly evident. In like manner in David, where it is said:
He rideth upon the word of truth (Ps. 45:4).
And in many other passages. Moreover, who can know the reason why Elijah and Elisha were called "the chariot of Israel and the horsemen thereof;" and why "the boy of Elisha saw the mountain full of horses and chariots of fire;" except it be known what is signified by "chariots," and what was represented by "Elijah and Elisha"? For Elisha said to Elijah:
My father, my father, the chariot and horsemen* of Israel and the horsemen thereof (2 Kings 2:11, 12).
And Joash the king said to Elisha:
My father, my father, the chariot of Israel and the horsemen thereof (2 Kings 13:14).
And, speaking of the boy of Elisha, it is said:
Jehovah opened the eyes of the boy of Elisha, and he saw and behold the mountain was full of horses and chariots of fire round about Elisha (2 Kings 6:17).
The reason why Elijah and Elisha were called "the chariot of Israel and the horsemen thereof," is because they both represented the Lord as to the Word, and "a chariot" signifies doctrine from the Word, and "horsemen" intelligence. That "Elijah" and "Elisha" represented the Lord as to the Word, may be seen in The Arcana Coelestia (n. 5247, 7643, 8029, 9327). And that "chariots" signify doctrine drawn from the Word (n. 5321, 8215).
* The phrase "and horsemen" is omitted by the translator, but it is present in the Latin.


3. That a horse signifies the understanding, is from no other source than from the representatives in the spiritual world. In that world horses are frequently seen, and persons sitting upon horses, and also chariots; and there everyone knows that they signify intellectual and doctrinal things. I have often observed, when any were thinking from their understanding, that at such times they appeared as if riding on horses; their meditation was thus represented before others, they themselves not knowing it. There is also a place there, where many assemble who think and speak from the understanding concerning the truths of doctrine; and when others approach, they see, the whole plain full of chariots and horses; and novitiate spirits, who wonder whence this is, are instructed that it is an appearance resulting from their intellectual thought. That place is called the assembly of the intelligent and the wise. I have likewise seen bright horses and chariots of fire, when some were taken up into heaven, which was a sign that they were then instructed in the truths of heavenly doctrine, and became intelligent, and thus were taken up; on seeing which, it occurred to my mind, what is signified by "the chariot of fire and the horses of fire by which Elijah was taken up into heaven;" and what is signified by "the horses and chariots of fire" that were seen by the young man of Elisha, when his eyes were opened.


4. That such is the signification of "chariots" and "horses" was well known in the ancient churches; for those churches were representative churches, and with those who were in them, the science of correspondences and representations was the chief of all sciences. The signification of the horse, as being understanding, was derived by the wise round about, even to Greece, from those churches. Hence it was, when they would describe the sun, in which they placed their God of wisdom and intelligence, that they attributed to it a chariot and four horses of fire. And when they would describe the God of the sea, since by the sea were signified sciences derived from the understanding, that they also attributed horses to him. And when they would describe the origin of the sciences from the understanding, they represented it by a winged horse, which with its hoof broke open a fountain, at which sat nine virgins called the sciences. For from the ancient churches they received the knowledge that "the horse" signifies the understanding; "wings," spiritual truth; "the hoof," what is scientific from the understanding; and "a fountain," doctrine from which sciences are derived. Nor is anything else signified by "the Trojan horse," than an artificial contrivance devised by their understanding for the purpose of destroying the walls. Even at this day, when the understanding is described after the manner received from those ancients, it is usual to figure it by a flying horse or Pegasus; so, likewise, doctrine is described by a fountain, and the sciences by virgins; but scarcely anyone knows that "the horse," in the mystic sense, signifies the understanding; still less that those significatives were derived by the Gentiles from the ancient representative churches.


5. Since "the White Horse" signifies the understanding of the Word as to its spiritual or internal sense, those particulars concerning the Word and that sense, which are shown in The Arcana Coelestia, are here subjoined: for in that work the whole contents of Genesis and Exodus are explained according to the spiritual or internal sense of the Word.


6. THE WORD, AND ITS SPIRITUAL OR INTERNAL SENSE, FROM THE ARCANA COELESTIA.
The necessity and excellence of the Word. From the light of nature nothing is known concerning the Lord, concerning heaven and hell, concerning the life of man after death, nor concerning the Divine truths by which man acquires spiritual and eternal life (n. 8944, 10318, 10319, 10320). This may appear manifest from the consideration, that many, and among them men of learning, do not believe those things, although they are born where the Word is, and are thereby instructed concerning them (n. 10319). Therefore it was necessary that there should be some revelation from heaven because man was born for heaven (n. 1775). Therefore in every age of the world there has been a revelation (n. 2895). Of the various kinds of revelation which have successively been made on this earth (n. 10355, 10632). To the most ancient men, who lived before the flood, whose time was called the golden age, there was an immediate revelation, and thence Divine truth was inscribed on their hearts (n. 2896). The ancient churches, which existed after the flood, had a historical and prophetical Word (n. 2686, 2897): concerning which churches see The New Jerusalem and its Heavenly Doctrine (n. 247). Its historical parts were called The Wars of Jehovah, and its prophetical parts, Enunciations (n. 2897). That Word, as to inspiration was like our Word, but accommodated to those churches (n. 2897). It is mentioned by Moses (n. 2686, 2897). But that Word is lost (n. 2897). Prophetical revelations were also made to others, as appears from the prophecies of Balaam (n. 2898).
The Word is Divine in all and every particular part (n. 639, 680, 10321, 10637). The Word is Divine and holy as to every point and iota, from experience (n. 1349). How it is explained at this day, that the Word is inspired as to every iota (n. 1886).
The church is especially where the Word is, and where the Lord is thereby known, and Divine truths are revealed (n. 3857, 10761). But it does not follow from thence, that they are of the church, who are born where the Word is, and where the Lord is thereby known; but they who, by means of truths from the Word, are regenerated by the Lord, who are they who live according to the truths therein, consequently, who lead a life of love and faith (n. 6637, 10143, 10153, 10578, 10645, 10829).


7. The Word is not understood, except by those who are enlightened. The human rational faculty cannot comprehend Divine, nor even spiritual things, unless it be enlightened by the Lord (n. 2196, 2203, 2209, 2654). Thus they only who are enlightened comprehend the Word (n. 10323). The Lord enables those who are enlightened to understand truths, and to discern those things which appear to contradict each other (n. 9382, 10659). The Word in its literal sense appears inconsistent, and in some places seems to contradict itself (n. 9025). And therefore by those who are not enlightened, it may be so explained and applied, as to confirm any opinion or heresy, and to defend any worldly and corporeal love (n. 4738, 10339, 10401). They are enlightened from the Word, who read it from the love of truth and good, but not they who read it from the love of fame, of gain, or of honor, thus from the love of self (n. 9382, 10548, 10549, 10550) They are enlightened who are in the good of life, and thereby in the affection of truth (n. 8694). They are enlightened whose internal is open, thus who as to their internal man are capable of elevation into the light of heaven (n. 10401, 10402, 10691, 10694). Enlightenment is an actual opening of the interiors of the mind, and also an elevation into the light of heaven (n. 10330). There is an influx of holiness from the internal, that is, from the Lord through the internal, with those who regard the Word as holy, though they themselves are ignorant of it (n. 6789). They are enlightened, and see truths in the Word, who are led by the Lord, but not they who are led by themselves (n. 10638). They are led by the Lord, who love truth because it is truth, who also are they that love to live according to Divine truths (n. 10578, 10645, 10829). The Word is vivified with man according to the life of his love and faith (n. 1776). The things derived from one's own intelligence have no life in themselves, because from man's proprium there is nothing good (n. 8941, 8944). They cannot be enlightened who have much confirmed themselves in false doctrine (n. 10640).
It is the understanding which is enlightened (n. 6608, 9300). The understanding is the recipient of truth (n. 6242, 6608, 10659). In regard to every doctrine of the church, there are ideas of the understanding and of the thought thence, according to which the doctrine is perceived (n. 3310, 3825). The ideas of man during his life in the world are natural, because man then thinks in the natural; but still spiritual ideas are concealed therein, with those who are in the affection of truth for the sake of truth, and man comes into these ideas after death (n. 3310, 5510, 6201, 10236, 10240, 10550). Without ideas of the understanding, and of the thought thence, on any subject, there can be no perception (n. 3825). Ideas concerning the things of faith are laid open in the other life, and their quality is seen by the angels, and man is then conjoined with others according to those ideas, so far as they proceed from the affection which is of love (n. 1869, 3320, 5510, 6201, 8885). Therefore the Word is not understood except by a rational man; for to believe anything without an idea thereof, and without a rational view of the subject, is only to retain in the memory words destitute of all the life of perception and affection, which is not believing (n. 2533). It is the literal sense of the Word which admits of enlightenment (n. 3619, 9824, 9905, 10548).


8. The Word cannot be understood except by means of doctrine from the Word. The doctrine of the church must be from the Word (n. 3464, 5402, 6832, 10763, 10765). The Word without doctrine is not understood (n. 9025, 9409, 9424, 9430, 10324, 10431, 10582). True doctrine is a lamp to those who read the Word (n. 10401). Genuine doctrine must be from those who are in enlightenment from the Lord (n. 2510, 2516, 2519, 2524, 10105). The Word is understood by means of doctrine formed by one enlightened (n. 10324). They who are in enlightenment form for themselves doctrine from the Word (n. 9382, 10659). What is the difference between those who teach and learn from the doctrine of the church, and those who teach and learn from the sense of the letter of the Word alone (n. 9025). They who are in the sense of the letter of the Word without doctrine, do not come into any understanding concerning Divine truths (n. 9409, 9410, 10582). They may fall into many errors (n. 10431). They who are in the affection of truth for the sake of truth, when they become adults, and can see from their own understanding, do not simply abide in the doctrinals of their churches, but examine from the Word whether they be true or not (n. 5402, 5432, 6047). Otherwise everyone would have truth from another, and from his native soil, whether he were born a Jew or a Greek (n. 6047). Nevertheless such things as are become matters of faith from the literal sense of the Word, are not to be extinguished till after a full view (n. 9039).
The true doctrine of the church is the doctrine of charity and faith (n. 2417, 4766, 10763, 10765). The doctrine of faith does not constitute the church, but the life of faith, which is charity (n. 809, 1798, 1799, 1834, 4468, 4677, 4766, 5826, 6637). Doctrinals are of no account, unless one lives according to them; and everyone may see they are for the sake of life, and not merely for the memory and thought thence derived (n. 1515, 2049, 2116). In the churches at this day the doctrine of faith is taught, and not the doctrine of charity, the latter being rejected to a science, which is called moral Theology* (n. 2417). The church would be one, if they should be acknowledged as men of the church from the life, thus from charity (n. 1285, 1316, 2982, 3267, 3445, 3451, 3452). How much superior the doctrine of charity is to that of faith separate from charity (n. 4844). They who know nothing concerning charity, are in ignorance with respect to heavenly things (n. 2435). They who only hold the doctrine of faith, and not that of charity, fall into errors; which errors are also described (n. 2383, 2417, 3146, 3325, 3412, 3413, 3416, 3773, 4672, 4730, 4783, 4925, 5351, 7623-7677, 7752-7762, 7790, 8094, 8313, 8530, 8765, 9186, 9224, 10555).
They who are only in the doctrine of faith, and not in the life of faith, which is charity, were formerly called the uncircumcised, or Philistines (n. 3412, 3413, 3463, 8093, 8313, 9340). The ancients held the doctrine of love to the Lord and of charity towards the neighbor, and made the doctrine of faith subservient thereto (n. 2417, 3419, 4844, 4955).
Doctrine formed by one enlightened may afterwards be confirmed by things rational and scientific; and that thus it is more fully understood, and is corroborated (n. 2553, 2719, 2720, 3052, 3310, 6047). See more on this subject in The New Jerusalem and its Heavenly Doctrine (n. 51). They who are in faith separate from charity, would have the doctrinal of the church simply believed, without any rational intuition (n. 3394).
It is not the mark of a wise man to confirm a dogma, but to see whether it be true before it is confirmed; and that this is the case with those who are in enlightenment (n. 1017, 4741, 7012, 7680, 7950). The light of confirmation is a natural light, and not spiritual, and may exist even with the evil (n. 8780). All things, even falsities, may be so far confirmed, as to appear like truths (n. 2482, 2490, 5033, 6865, 8521).
* The translator has "philosophy," which is clearly a mistake.


9. In the Word there is a spiritual sense, which is called the internal sense. No one can know what the spiritual or internal sense of the Word is, unless he knows what correspondence is (n. 2895, 4322). Each and all things, even the most minute, which are in the natural world, correspond to spiritual things, and thence signify them (n. 2890-2893, 2897-3003, 3213-3227). The spiritual things to which natural things correspond, as assume another appearance in the natural, so that they are not recognized (n. 1887, 2396, 8920). Scarcely anyone knows wherein resides the Divine of the Word, when nevertheless it is in its internal and spiritual sense, which at this day is not known even to exist (n. 2980, 4989). The mystical contents of the Word are no other than those of its internal or spiritual sense, which treats of the Lord, of the glorification of His Human, of His kingdom, and of the church, and not of the natural things which are in the world (n. 4923). The prophetic writings are in many places unintelligible, and therefore of no use, without the internal sense, illustrated by examples (n. 2608, 8020, 8398). As for instance, with respect to what is signified by "the white horse" in Revelation (n. 2760 seq.). What by "the keys of the kingdom of the heavens," that were given to Peter, see the preface to Genesis 22, and n. 9410. What by "flesh," "blood," "bread," and "wine," in the Holy Supper (n. 8682). What by the prophecies of Jacob concerning his sons (Gen. 49; n. 6306, 6333-6465). What by many prophecies concerning Judah and Israel, which by no means tally with that nation, nor in the sense of the letter have any coincidence with their history (n. 6331, 6361, 6415, 6438, 6444). Besides many other instances (n. 2608). More may be seen of the nature of correspondence in the work on Heaven and Hell (n. 87-115 and 303-310). Of the internal or spiritual sense of the Word in a summary (n. 1767-1777, 1869-1879). In each and all things of the Word there is an internal sense (n. 1143, 1984, 2135, 2333, 2395, 2495, 2619). Such things do not appear in the sense of the letter, but nevertheless they are within it (n. 4442).


10. The internal sense of the Word is especially for the angels, and it is also for men. In order that it may be known what the internal sense is, the quality thereof, and whence it is, it may here be observed in general, that thought and speech in heaven are different from thought and speech in the world; for in heaven they are spiritual, but in the world natural; when, therefore, man reads the Word, the angels who are with him perceive it spiritually, whilst men perceive it naturally; hence it follows, that angels are in the internal sense, whilst men are in the external sense; but that nevertheless these two senses make a one by correspondence. That angels not only think spiritually, but also speak spiritually; that they are likewise present with man; and that they have conjunction with man by means of the Word, may be seen in the work on Heaven and Hell, where it treats of The Wisdom of the Angels of Heaven (n. 265-275). Of their Speech (n. 234-245). Of their Conjunction with Man (n. 291-302). And of their Conjunction by the Word (n. 303-310).
The Word is understood differently by angels in the heavens, and by men on earth; the former perceiving the internal or spiritual sense, whilst the latter see only the external or natural sense (n. 1887, 2396). The angels perceive the Word in its internal sense, and not in its external sense, proved from the experience of those who have conversed with me from heaven, when I was reading the Word (n. 1769-1772). The ideas of the thought and also the speech of angels are spiritual, but the ideas and speech of men natural; that therefore there is an internal sense, which is spiritual, for the use of angels, illustrated from experience (n. 2333). Nevertheless the sense of the letter of the Word serves the spiritual ideas of angels as a means of conveyance, comparatively as the words of speech do with men to convey the sense of a subject (n. 2143). The things relating to the internal sense of the Word fall into such things as are of the light of heaven, thus into angelic perception (n. 2618, 2619, 2629, 3086). Therefore those things which the angels perceive from the Word, are precious to them (n. 2540, 2541, 2545, 2551). Angels do not understand a single expression of the Word in its literal sense (n. 64, 65, 1434, 1929). They do not know the names of persons and places recorded in the Word (n. 1434, 1888, 4442, 4480). Names cannot enter into heaven, nor be pronounced there (n. 1876, 1888).
All the names in the Word signify things, and in heaven they are changed into ideas of the things (n. 768, 1888, 4310, 4442, 5225, 5287, 10329). Angels also think abstractly from persons (n. 6613, 8343, 8985, 9007). How elegant the internal sense of the Word is, even where nothing but mere names occur, shown by examples from the Word (n. 1224, 1888, 2395). Many names also in series express one thing in the internal sense (n. 5905). Likewise all numbers in the Word signify things (n. 482, 487, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3152, 4264, 6175, 9488, 9659, 10217, 10253). Spirits also perceive the Word in its internal sense in proportion as their interiors are open into heaven (n. 1771). The sense of the letter of the Word, which is the natural sense, is instantly changed into the spiritual sense with the angels, because there is a correspondence (n. 5648). And this without their hearing or knowing what is in the literal or external sense (n. 10215). Thus the sense of the letter or the external sense is only with man, and proceeds no further (n. 2015).
There is an internal sense in the Word, and likewise an inmost or supreme sense, concerning which (n. 9407, 10604, 10614, 10627). The spiritual angels, or those who are in the spiritual kingdom of the Lord, perceive the Word in its internal sense; and the celestial angels, or those who are in the celestial kingdom of the Lord, perceive the Word in its inmost sense (n. 2157, 2275).
The Word is for men, and also for angels, being accommodated to each (n. 7381, 8862, 10322). The Word is the means of uniting heaven and earth (n. 2310, 2493, 9212, 9216, 9357). The conjunction of heaven with man is through the Word (n. 9396, 9400, 9401, 10452). Therefore the Word is called a covenant (n. 9396). Because a covenant signifies conjunction (n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778, 9396, 10632). There is an internal sense in the Word, because the Word is from the Lord, it descended through the three heavens even to man* (n. 2310, 6397). And thereby it is accommodated to the angels of the three heavens and also to men (n. 7381, 8862). Hence it is that the Word is Divine (n. 2980, 4989). And it is holy (n. 10276). And it is spiritual (n. 4480). And it is Divinely inspired (n. 9094). This is inspiration (n. 9094).
The regenerate man is actually in the internal sense of the Word, although he does not know it, since his internal man, which has spiritual perception, is open (n. 10401). But with him the spiritual of the Word flows into natural ideas, and thus is represented naturally, because while he lives in the world this spiritual thinks in the natural man, so far as it comes to the perception (n. 5614). Hence the light of truth, with those who are enlightened, is from their internal, thus through the internal, from the Lord (n. 10691, 10694). Also by the same way there is an influx of holiness with those who esteem the Word holy (n. 6789). Since the regenerate man is actually in the internal sense of the Word, and in the sanctity thereof, although he does not know it, therefore after death he comes into it of himself, and is no longer in the sense of the letter (n. 3226, 3342, 3343). The ideas of the internal man are spiritual; but man during his life in the world does not attend thereto, inasmuch as they are within his natural thought, and give it its rational faculty (n. 10236, 10240, 10500). But man after death comes into those his spiritual ideas, because they are proper to his spirit, and then he not only thinks, but also speaks therefrom (n. 2470, 2478, 2479, 10568, 10604). Hence, as was said, the regenerate man knows not that he is in the spiritual sense of the Word, and that he receives enlightenment thence.
* A more accurate translation of this phrase is: "There is an internal sense in the Word, because the Word from the Lord descended through the three heavens even to man."


11. In the internal or spiritual sense of the Word there are innumerable arcana. The Word in the internal sense contains innumerable things which exceed human comprehension (n. 3085, 3086). It also contains things ineffable and inexplicable (n. 1965). Which are manifest only to angels, and are understood by them (n. 167). The internal sense of the Word contains arcana of heaven, which relate to the Lord and His kingdom in the heavens and on earth (n. 1-4, 937). Those arcana do not appear in the sense of the letter (n. 937, 1502, 2161). Many things in the writings of the prophets appear to be unconnected, which yet in the internal sense cohere without a break* in a beautiful series (n. 7153, 9022). Not a single word**, nor even a single iota, in its original language, can be taken from the sense of the letter of the Word, without an interruption in the internal sense; and therefore, by the Divine Providence of the Lord, the Word is preserved so entire as to every point (n. 7933). There are innumerable things in the particulars of the Word (n. 6637, 8920). And in every word** (n. 1689). There are innumerable things contained in the Lord's prayer and in every particular part thereof (n. 6619). And in the precepts of the Decalogue; in the external sense whereof, notwithstanding some things are such as are known to every nation without revelation (n. 8867, 8900). In every tittle of the letter of the Word, in the original language, there is holiness, shown from heaven; see the work on Heaven and Hell (n. 260), where these words of the Lord are explained:
Not one jot or one tittle shall pass from the law (Matt. 5:18).
In the Word, particularly in the prophetical parts, there are two expressions which seem to signify the same thing: but one has relation to good, and the other to truth (n. 683, 707, 2516, 8339). In the Word goods and truths are conjoined in a wonderful manner, and such conjunction appears to him only who knows the internal sense (n. 10554). And thus in the Word, and in every part thereof, there is a Divine marriage and a heavenly marriage (n. 683, 793, 801, 2173, 2516, 2712, 5138, 7022). The Divine marriage is the marriage of Divine good and Divine truth, thus it is the Lord in heaven, in whom alone there is that marriage (n. 3004, 3005, 3009, 4158, 5194, 5502, 6343, 7945, 8339, 9263, 9314). Jesus also signifies the Divine good, and Christ the Divine truth, and thus both signify the Divine marriage in heaven (n. 3004, 3005, 3009). This marriage is in every particular part of the Word in its internal sense, and thus the Lord is therein as to the Divine good and the Divine truth (n. 5502).
The marriage of good and truth from the Lord in heaven and in the church is called the heavenly marriage (n. 2508, 2618, 2803, 3004, 3211, 3952, 6179). Therefore in this respect the Word is as it were heaven (n. 2173, 10126). Heaven is compared in the Word to a marriage, on account of the marriage of good and truth therein (n. 2758, 3132, 4434, 4834).
The internal sense is itself the genuine doctrine of the church (n. 9025, 9430, 10401.) They who understand the Word according to the internal sense, know the true doctrine itself of the church, because the internal sense contains it (n. 9025, 9430, 10401). The internal of the Word is also the internal of the church, as it is likewise the internal of worship (n. 10460). The Word is the doctrine of love to the Lord, and of charity towards the neighbor (n. 3419, 3420).
The Word in the literal sense is as a cloud, and in the internal sense it is glory (see the preface to Gen. 18 and n. 5922, 6343), where these words are explained: "The Lord shall come in the clouds of heaven with glory." "Clouds" also in the Word signify the Word in the sense of the letter, and glory the Word in its internal sense (see the preface of Gen. 18 and n. 4060, 4391, 5922, 6343, 6752, 8106, 8781, 9430, 10551, 10574). Things contained in the literal sense, respectively to those which are in the internal sense, are like rude projections round a polished optical cylinder, from which nevertheless is exhibited in the cylinder a beautiful image of a man (n. 1871). In the spiritual world they who desire and acknowledge only the sense of the letter of the Word, are represented by a deformed old woman; but they who desire and acknowledge the internal sense at the same time, are represented by a virgin beautifully clothed (n. 1774). The Word in its whole complex is an image of heaven; for the Word is the Divine truth, and the Divine truth makes heaven, and heaven relates to one man, and therefore in this respect the Word is as it were an image of man (n. 187). Heaven in one complex resembles one man, may be seen in the work on Heaven and Hell (n. 59-67). And the Divine truth proceeding*** from the Lord makes heaven (n. 126-140, 200-212). The Word is represented before the angels under the most beautiful and agreeable forms (n. 1767, 1768). The sense of the letter is as the body, and the internal sense as the soul of that body (n. 8943). Hence the life of the Word is from the internal sense (n. 1405, 4857). The Word is pure in the internal sense, but it does not appear so in the sense of the letter (n. 2362, 2396). The things which are in the sense of the letter are holy from the internal contents (n. 10126, 10728).
The historical parts of the Word also have an internal sense, but within them (n. 4989). Thus the historical as well as the prophetical parts of the Word contain arcana of heaven (n. 755, 1659, 1709, 2310, 2333). The angels do not perceive those parts historically, but dogmatically because spiritually (n. 6884). The interior arcana contained in the historical parts are less evident to man than those contained in the prophetical parts, by reason that the mind is engaged in viewing and considering the historical transactions (n. 2176, 6597).
The nature of the internal sense of the Word is further shown (n. 1756, 1984, 2004, 2663, 3033, 7089, 10604, 10614). And illustrated by comparisons (n. 1873).
* The phrase "without a break" is omitted by the translator, but is present in the Latin.
** The translator uses "expression" rather than "word" here. However, the Latin is "vox."
*** The word "proceeding" is omitted by the translator, but is present in the Latin.


12. The Word is written by correspondences, and thus by representatives. The Word as to the sense of the letter is written by mere correspondences, that is, by such things as represent and signify the spiritual things of heaven and the church (n. 1404, 1408, 1409, 1540, 1619, 1659, 1709, 1783, 2179, 2763, 2899). This was done for the sake of the internal sense, which is there in every part (n. 2899). Consequently for the sake of heaven, since those who are in heaven do not understand the Word according to the sense of its letter, which is natural, but according to the internal sense, which is spiritual (n. 2899). The Lord spoke by correspondences, representatives, and significatives, because He spoke from the Divine (n. 9049, 9063, 9086, 10126, 10728). The Lord thus spoke before the world, and at the same time before heaven (n. 2533, 4807, 9049, 9063, 9086). The things spoken by the Lord went through the whole heaven (n. 4637). The historicals of the Word are representatives, and the words significative (n. 1540, 1659, 1709, 1783, 2687). The Word could not be written in any other style, so that through it there might be communication and conjunction with the heavens (n. 2899, 6943, 9481). They greatly err, who despise the Word on account of the apparent simplicity and rudeness of its style, and who think that they would receive the Word if it had been written in a different style (n. 8783). The method and style of writing which prevailed amongst the most ancient people, was by correspondences and representatives (n. 605, 1756, 9942). The ancient wise men were delighted with the Word, because of the representatives and significatives therein, from experience (n. 2592, 2593). If a man of the Most Ancient Church had read the Word, he would have seen clearly the things contained in the internal sense, and obscurely the things contained in the external sense (n. 449). The sons of Jacob were brought into the land of Canaan, because all the places in that land, from the most ancient times, were made representative (n. 1585, 3686, 4441, 5136, 6516). And thus the Word might be there written, wherein those places should be mentioned for the sake of the internal sense (n. 3686, 4447, 5136, 6416). But nevertheless the Word, as to the external sense was changed for the sake of that nation, but not as to the internal sense (n. 10453, 10461, 10603, 10604) Many passages adduced from the Word concerning that nation, which must be understood according to the internal sense, and not according to the letter (n. 7051). Inasmuch as that nation represented the church, and the Word was written with them and concerning them, therefore Divine celestial things were signified by their names, as by Reuben, Simeon, Levi, Judah, Ephraim, Joseph, and the rest: and by "Judah" in the internal sense is signified the Lord as to celestial love, and His celestial kingdom (n. 3654, 3881, 3882, 5583, 5782, 6362-6381).
That it may be known what correspondences are and their nature, and what is the nature of representatives in the Word, something shall be here said concerning them. All things which correspond likewise represent, and thereby signify, so that correspondences and representations are one (n. 2890, 2897, 2971, 2987, 2989, 2990, 3002, 3225). The nature of correspondences and representations shown from experience and examples (n. 2703, 2987, 3002, 3213-3226, 3337-3352, 3472-3485, 4218-4228, 9280). The science of correspondences and representations was the chief science with the ancients (n. 3021, 3419, 4280, 4749, 4844, 4964, 4965, 6004, 7729, 10252). Especially with the Orientals (n. 5702, 6692, 7097, 7779, 9391, 10252, 10407). And in Egypt more than in other countries (n. 5702, 6692, 7097, 7779, 9391, 10407). Also with the Gentiles, as in Greece, and in other places (n. 2762, 7729). But that at this day the science of correspondences and representations is lost, particularly in Europe (n. 2894, 2895, 2994, 3630, 3632, 3747-3749, 4581, 4966, 10252). Nevertheless this science is more excellent than all other sciences, inasmuch as without it the Word cannot be understood, nor the signification of the rites of the Jewish Church which are recorded in the Word, nor can it be known what the nature of heaven is, nor what the spiritual is, nor in what manner a spiritual influx takes place into what is natural, nor how the case is with respect to the influx of the soul into the body, with many other matters (n. 4180), and in the places above cited. All things which appear before spirits and angels, are representative according to correspondences (n. 1971, 3213-3226, 3457, 3475, 3485, 9481, 9574, 9576, 9577). The heavens are full of representatives (n. 1521, 1532, 1619). Representatives are more beautiful, and more perfect, in proportion as they are more interior in the heavens (n. 3475). Representatives there are real appearances, because they are from the light of heaven which is Divine truth, and which is the very essential of the existence of all things (n. 3485).
The reason why each and all things in the spiritual world are represented in the natural world, is, because what is internal assumes to itself a suitable clothing in what is external, whereby it makes itself visible and apparent (n. 6275, 6284, 6299). Thus the end assumes a suitable clothing that it may exist as the cause in a lower sphere, and afterwards that it may exist as the effect in a sphere still lower; and when the end, by means of the cause, becomes the effect, it then becomes visible, or appears before the eyes (n. 5711). This may be illustrated by the influx of the soul into the body, whereby the soul assumes a clothing of such things in the body as enable it to express all its thoughts and affections in a visible form; wherefore thought, when it flows down into the body, is there represented by such gestures and actions as correspond to it (n. 2988). The affections of the mind are manifestly represented in the face, by the variations of the countenance, so as to be there seen (n. 4791-4805, 5695). Hence it is evident, that in each and all things in nature there lies hidden a cause and an end from the spiritual world (n. 3562, 5711). Since those things which are in nature are the ultimate effects, within which are the prior things (n. 4240, 4939, 5051, 6275, 6284, 6299, 9216). That internal things are the objects represented, and external things the objects representing (n. 4292). What is further meant by correspondences and representations may be seen in the work on Heaven and Hell, where it treats of the correspondence between all things of Heaven, and all things of Man (n. 87-102). Of the Correspondence of Heaven with all things on Earth (n. 103-115). And of Representatives and Appearances in Heaven (n. 170-176).
Since all things in nature are representative of spiritual and celestial things, therefore in the churches which existed in ancient times, all the externals, which were rituals, were representative, and therefore those churches were called representative churches (n. 519, 521, 2896). The church instituted with the sons of Israel was a representative church (n. 1003, 2179, 10149). All the rituals therein were externals, which represented internals, which are of heaven and the church (n. 4288, 4874). The representatives of the church and of worship ceased when the Lord came into the world and manifested Himself, because the Lord opened the internals of the church, and because all things of that church in the highest sense regarded Him (n. 4832).


13. Of the sense of the letter, or the eternal sense of the Word. The sense of the letter of the Word is according to appearances in the world (n. 584, 926, 1719, 1720, 1832, 1874, 2242, 2520, 2533). And adapted to the conceptions of the simple (n. 2533, 9049, 9063, 9086). The Word, in the sense of the letter, is natural (n. 8783). Because what is natural is the ultimate, wherein spiritual and celestial things find their limits, and upon which they rest like a house upon its foundation; and that otherwise the internal sense of the Word, without the external, would be like a house without a foundation (n. 9360, 9430, 9433, 9824, 10044, 10436). The Word because it is such contains both a spiritual and celestial sense (n. 9407). And of consequence, that it is holy and Divine in the sense of the letter as to all and every part thereof, even to every iota (n. 639, 680, 1319, 1870, 9198, 10321, 10637). The laws enacted for the sons of Israel, although abrogated, are yet the holy Word, on account of the internal sense in them (n. 9210, 9259, 9349). Among the laws, judgments, and statutes, ordained in the Israelitish or Jewish Church, which was a representative church, there are some which are still in force both in their external and internal sense; which ought strictly to be observed in their external sense; some which may be of use, if one is so disposed; and some which are altogether abrogated (n. 9349). The Word is Divine even in those statutes which are abrogated, on account of the heavenly things which lie concealed in their internal sense (n. 10637).
What the quality of the Word is in the sense of the letter, if not understood at the same time as to the internal sense, or, what is the same thing, according to true doctrine from the Word (n. 10402). An immense number of heresies spring up from the sense of the letter of the Word without the internal sense, or without genuine doctrine drawn from the Word (n. 10401). They who are in externals without internals, cannot bear the interior things of the Word (n. 10694). The Jews were of this description and they are such also at the present day (n. 301-303, 3479, 4429, 4433, 4680, 4844, 4847, 10396, 10401, 10407, 10695, 10701, 10707).


14. The Lord is the Word. The Word in its inmost sense treats solely of the Lord, describing all the states of the glorification of His Human, that is, of its union with the Divine itself, and likewise all the states of the subjugation of the hells, and the reducing to order of all things therein, and in the heavens (n. 2249, 7014). Thus the inmost sense describes the Lord's whole life in the world, and thereby the Lord is continually present with the angels (n. 2523). Therefore the Lord alone is in the inmost part of the Word, and the Divinity and the holiness of the Word is from thence (n. 1873, 9357). The Lord's saying, that the Scripture was fulfilled concerning Him, signifies, that all things were fulfilled which are contained in the inmost sense (n. 7933).
The Word signifies the Divine truth (n. 4692, 5075, 9987). The Lord is the Word because He is the Divine truth (n. 2533). The Lord is the Word also because the Word is from Him, and treats of Him (n. 2859). And because it treats of the Lord alone in its inmost sense; thus the Lord Himself is therein (n. 1873, 9357). And because in each and all things of the Word there is a marriage of the Divine good and the Divine truth, which marriage is in the Lord alone (n. 3004, 3005, 3009, 4158, 5194, 5502, 6343, 7945, 8339, 9263, 9314). Divine truth is the only reality; and that in which it is, and which is from the Divine, is the only thing substantial (n. 5272, 6880, 7004, 8200). And because the Divine truth proceeding from the Lord as the sun in heaven is light there, and the Divine good is heat there; and inasmuch as all things in heaven derive their existence therefrom, as all things in the world derive their existence from light and heat, which are also in their own substances, and act by means thereof; and inasmuch as the natural world exists by means of heaven or the spiritual world; it is plain that all things which were created* were created from the Divine truth, thus from the Word, according to these words in John:
In the beginning was the Word, and the Word was with God, and God was the Word, and by it all things were made that were made; and the Word was made flesh (John 1:1-3, 14; n. 2803, 2884, 5272, 7830).
Further particulars concerning the creation of all things from the Divine truth, consequently by the Lord, may be seen in the work on Heaven and Hell (n. 137); and more fully in the article concerning the Sun in Heaven, where it is shown that the Lord is that Sun, and that it is His Divine love (n. 116-125). And that the Divine truth is Light, and the Divine good is Heat, proceeding from that sun in heaven (n. 126-140).
The conjunction of the Lord with man is effected by the Word, by means of the internal sense (n. 10375). This conjunction is effected by each and all things of the Word, and herein the Word is more wonderful than all other writings (n. 10632-10634). Since the time of writing the Word, the Lord thereby speaks with men (n. 10290). For further particulars respecting the Conjunction of Heaven with man by means of the Word, see the work on Heaven and Hell (n. 303-310).
* The phrase "which were created" is omitted by the translator, but appears in the Latin.


15. Of those who are against the Word. Of those who despise, blaspheme, and profane the Word (n. 1878). Their quality in the other life (n. 1761, 9222). They relate to the viscous parts of the blood (n. 5719). How great the danger is from profaning the Word (n. 571-582). How hurtful it is, if principles of falsity, particularly those which favor self-love and the love of the world, are confirmed by the Word (n. 589). They who are in no affection of truth for its own sake, utterly reject the things appertaining to the internal sense of the Word, and nauseate them, from experience of such in the world of spirits (n. 5702). Of some in the other life, who endeavored altogether to reject the interior things of the Word; such are deprived of rationality (n. 1879).


16. Which are the books of the Word. The books of the Word are all those which have the internal sense; but those which have not the internal sense are not the Word. The books of the Word in the Old Testament are, THE FIVE BOOKS OF MOSES; THE BOOK OF JOSHUA; THE BOOK OF JUDGES; THE TWO BOOKS OF SAMUEL; THE TWO BOOKS OF KINGS; THE PSALMS OF DAVID; THE PROPHETS ISAIAH, JEREMIAH, LAMENTATIONS, EZEKIEL, DANIEL, HOSEA, JOEL, AMOS, OBADIAH, JONAH, MICAH, NAHUM, HABAKKUK, ZEPHANIAH, HAGGAI, ZECHARIAH, MALACHI. In the New Testament, the four Evangelists, MATTHEW, MARK, LUKE, JOHN; and the APOCALYPSE. The rest have not the internal sense (n. 10325).
The book of Job is an ancient book, which indeed contains an internal sense, but not in series (n. 3570, 9942).


17. Further particulars Concerning the Word. The term "Word," in the Hebrew language, signifies various things; as speech, thought of the mind, everything that really exists, and also something (n. 9987). The Word signifies the Divine truth and the Lord (n. 2533, 4692, 5075, 9987). Words signify truths (n. 4692, 5075). They signify doctrinals (n. 1288). The ten words signify all Divine truths (n. 10688).
In the Word, particularly in the prophetic parts, there are two expressions that signify one thing, and the one has relation to good and the other to truth, which are thus conjoined (n. 683, 707, 5516, 8339). It can be known only from the internal sense of the Word, what expression refers to good and what to truth; for there are proper words by which things appertaining to good are expressed, and proper words by which things appertaining to truth are expressed (n. 793, 801). And this so determinately, that it may be known merely from the words made use of, whether the subject treated of is good, or whether it is truth (n. 2722). Sometimes also one expression involves a general, and the other expression implies a certain specific particular from that general (n. 2212). There is a species of reciprocation in the Word, concerning which see n. 2240. Most expressions in the Word have also an opposite sense (n. 4816). That the internal sense proceeds regularly according to the subject predicated (n. 4502).
They who have been delighted with the Word, in the other life receive the heat of heaven, wherein is celestial love, according to the quality and degree of their delight from love (n. 1773).



END OF THE WHITE HORSE



APPENDIX TO THE WHITE HORSE

Since today it must inevitably appear strange that a horse means the understanding of truth, and in a contrary sense, reasonings coming as it were from the understanding which confirm falsehood, I should like to quote more passages still from the Word where the horse is mentioned. Let these suffice:

Is Thine indignation against the sea, O Jehovah, when Thou dost ride upon Thy horses! Thy chariots are salvation. Thou didst trample the sea with Thy horses, the surging of the waters, Habakkuk iii 8, 15.

The hoofs of Jehovah's horses are reckoned as flint, Isaiah v 28.

At Thy rebuke both chariot and horse lay stunned, Psalm lxxvi 5, 6.

I will overthrow the throne of kingdoms, and I will overthrow the chariot and those that ride in it, and the horses and their horsemen shall go down, Haggai ii 22.

I will cut off the horse from Jerusalem: he shall speak peace to the nations, Zechariah ix 10.

In these places the Church's understanding of truth is meant by the horse, and doctrine derived from it by the chariot; and those who are able to understand and learn from the Word are meant by riders and horsemen. The matter is plainer still from these places:

Gather yourselves from all around to My sacrifice; you shall be satisfied at My table with horse and chariot. So I will set My glory among the nations, Ezekiel xxxix 17, 20, 21.

Gather yourselves to the great supper of God, and you shall eat the flesh of horses and of those seated on them, Revelation xix 17, 18.

The subject here is the New Church that is to be established by the Lord. At that time the understanding of the Word will be opened and from it men will be taught the doctrine of truth. What else would the statements that they were to be filled at the Lord's table with horse and chariot, and that they were to eat the flesh of horses and of those seated on them, be but utter absurdities! In addition to the examples already brought forward, the meaning of horse and chariot is obvious from these places:

Gird on Thy sword, O Mighty One! Mount, and ride on the Word of truth, Psalm xlv 3, 4.

Sing, lift up a song to Him Who rides upon the clouds, Psalm lxviii 4.

Jehovah comes riding upon a cloud, Isaiah xix 1.

Sing to the Lord Who is riding on the highest heaven of old, Psalm lxviii 33, 34.

God rode on a cherub, Psalm xviii 10.

Then you shall take delight in Jehovah, and I will make you ride on the heights of the earth, Isaiah lviii 14; Deuteronomy xxxii 13.

I will make Ephraim ride, Hosea x 11.

By riding in these passages is meant teaching and being taught the truths of doctrine, and thus being wise. By the heights of the earth are meant the summits of the Church, and by Ephraim also the understanding of the Word. Like matters are meant by horses and chariots, by the four chariots coming out between the mountains of bronze, and by the four horses harnessed to them, which were red, black, white, and dappled grey, and which are also called spirits and are said to have gone forth from standing in the presence of the Lord of the whole earth, Zechariah vi 1-8, 15. Things of a similar nature are meant by these words as well:

When the Lamb opened the seals of the book horses went out in order, first a white horse, second a red horse, third a black horse, and fourth a pale horse, Revelation vi 1-8.

It is obvious that by the book whose seals the Lamb opened the Word is meant, out of which nothing else could come except the understanding of it. What other meaning could horses coming out of an opened book have!

It is clear that a horse means the understanding of truth and a chariot doctrine from the same words when they are used in a contrary sense. A horse then means the understanding falsifying truths by means of mere reasonings, and a chariot consequent doctrine, that is, heresy, as in the following places:

Woe to those who go down into Egypt for help and rely on horses and do not look to the Holy One of Israel! For Egypt is man and not God, and his horses are flesh and not spirit, Isaiah xxi 1, 3.

You shall set over Israel a king whom Jehovah shall choose, only let him not multiply horses for himself nor lead the people back into Egypt to multiply horses, Deuteronomy xvii 14-16.

These matters have been stated because by Egypt is meant the natural man, who corrupts the truths of the Word by mere reasonings from the physical senses. What else could the horses of Egypt being flesh and not spirit, and the king not having to multiply horses, that is, falsehoods that have to do with religion, mean?

Assyria will not save us, we will not ride upon a horse, Hosea xiv 3.

Some boast of the chariot and others of horses but we will boast of the name of our God, Psalm xx 7, 8.

A horse is a vain thing for safety, Psalm xxxiii 17.

The Holy One of Israel said, In trust shall be your strength. But you said, No. We will flee on a horse, we will ride on a swift one, Isaiah xxx 15, 16.

Jehovah will set Judah like a glorious horse; they shall put to shame those riding on horses, Zechariah x 3-5.

I will bring against Tyre the king of Babylon, with horse and with chariot, and with horsemen. Their horses shall be so many that their dust will cover you, and the noise of horse and chariot so much that your walls will be shaken. With the hoofs of his horses he will trample all your streets, Ezekiel xxvi 7-11.

By Tyre in the Word is meant the Church as regards its cognitions of good and truth, and by the king of Babylon the falsification and profanation of them. Hence it says here that he will come with horse and chariot and horsemen, and that the horses will be so many that their dust will cover him. Woe to the bloody city, all full of lies, with whinnying horse and bounding chariot, Nahum iii 1-4.

By the bloody city is meant doctrine derived from truths of the Word that have been falsified. And in other places as well, such as Isaiah v 26, 28; Jeremiah vi 23, viii 16, xlvi 4, 9, l 37, 38, 42; Ezekiel xvii 15, xxiii 6, 20; Habakkuk i 6, 8-10; Psalms lxvi 11, 12, cxlvii 10. A falsified and ruined understanding of truth that is in the Word is also meant by the red, black, and pale horses of revelation vi 4, 5, 8. Since therefore a horse means an understanding of truth, and in a contrary sense, an understanding of falsehood, it is clear what the Word is like in its spiritual sense.

It is well known that hieroglyphics existed in Egypt and that these were inscribed on columns and temple walls, etc., and that nobody knows nowadays what they meant. They were nothing else but correspondences of natural and spiritual things, to which the Egyptians applied themselves more than any other peoples of their own times in Asia, and it was according to these correspondences that the ancient Greeks composed their fables. The most ancient style was nothing else but this. To all these matters let me add one that is new: All things that manifest themselves in the spiritual world to angels and spirits are without exception correspondences, and for that very reason the whole of the Sacred Scripture has been written by means of correspondences (in the margin, in order that by means of it, as this is the nature of it, men of the Church would be conjoined with angels of heaven). But because the Egyptians, and others with them in the kingdoms of Asia, began to turn those correspondences into forms of idolatry which the children of Israel tended to favour, the latter were forb

[melodious]

Hi Lorens

This is my understanding of Revelation according to the research I have done thus far.

The Encyclopedia Biblica states, "The author of Revelation calls himself John the Apostle. As he was not John the Apostle, who died perhaps in Palestine about 66, he was a forger." I would add that "died perhaps" is also accurate, in that John lived not at all. Nor is the book unique, as it is purported to be.

As Barbara Walker says, "The Bible's Book of Revelation purports to be a doomsday-vision experienced by St. John the Divine, but is in fact a collection of images and phrases from many sources. Literature of this kind was plentiful in the first centuries A.D... The Apocalypse, or Revelation, ascribed to John, seems to have been one of many productions of the kind which appeared early in the second century. It is similar to the Revelation of Cerinthus, and may have emanated from the same source."

Professor Hilton Hotema reveals the real meaning behind the book: "It is expressed in terms of creative phenomena; its hero is not Jesus but the Sun of the Universe, its heroine is the Moon; and all its other characters are Planets, Stars and Constellations; while its stage-setting comprises the Sky, the Earth, the Rivers and Seas."

In fact, Revelation records the mythos of the precession of the equinoxes, or the "Great Year," and was apparently originally written to usher in the Age of Aries, which began around 4,400 years ago.

As Albert Churchward says, "The drama appears as tremendous in the Book of Revelation, because the period ending is on the scale of one Great Year. It is not the ending of the world, but of a great year of the world."

D.M. Murdock (aka "Acharya S") relates: "The Book of Revelation is in fact an encapsulation of the ancient astrological mythos and religion, a part of which is sacred numerology. Indeed, several sacred numbers repeatedly make their appearance in Revelation, such as 3, 7, 12, 24, etc. The "seven stars" or "spirits" are the seven "planets" that make up the days of the week and the Seven Sisters, which were variously the pole-stars or the Pleiades. These Seven Sisters corresponded to the Seven Hathors of the Egyptians, who were the "seven beings who make decrees," whom the dead would meet on their journey through the seven spheres of the afterlife. The Seven Hathors were also considered the seven gates, as mentioned in Revelation, representing both the night hours and the "seven months of summer." The seven "torches of fire" or seven-branch lampstand symbolizes the sun in the middle, with the moon and five inner planets as satellites, corresponding to the days of the week."

Concerning Jesus as the lamb with seven horns and eyes, G.A. Wells says, "Revelation's figuring the heavenly Jesus as a lamb with seven horns and seven eyes "which are the spirits of God sent forth into all the earth" (5:6) is a manifold reworking of old traditions. Horns are a sign of power (Deuteronomy 33:17) and in Daniel designated kingly power. The seven eyes which inform the lamb of what is happening all over the earth seem to be residues from ancient astrological lore... according to which God's eyes are the sun, moon, and the five planets..."

The Great City in Revelation is the city of the Gods, located in the heavens, with the 12 gates of the zodiac. The "tree of life" in the city that bears "twelve manner of fruit" also points to the zodiac. In addition, the 24 elders in white garments around the throne are the 24 hours of the day "around" the sun. The four angels "standing at the four corners of the earth" are the four cardinal points or angles of 90 degrees each. The 144,000 elect are the 360 degrees of the zodiacal circle multiplied by the four minutes it takes for the sun to move one degree, times a factor of 10 squared. This is where these numbers come from. In my opinion, it should be plain to a critical thinking mind what they represent.

Much as been made of the four mysterious creatures or cherubim found in Ezekiel and Revelation: "And round the throne, on each side of the throne, are four living creatures, full of eyes front and behind: And the first animal was like a lion and the second animal was like a calf and the third animal had the face of a man and the fourth animal was like a flying eagle."
This is clearly illustrating the four fixed signs of the zodiac: Leo, Taurus, Aquarius, and Scorpio (Scorpio has a threefold symbolism to it which is eagle, serpent, and scorpion - the higher, middle, and lower natures of the sign).

John G Jackson further relates that the four beasts also represent Noah and his three sons, i.e., the various races. In this scenario, the lion is the lion of Judah, or Shem, "father" of the Semites; the bull symbolizes the Hamites of Egypt; the eagle is Japheth, progenitor of the Aryans; and the man is Noah, who is of the "Adamic" or "Atlantean" race.

In the Apocalypse we also read about the four horsemen:

1. The first horseman was a conqueror armed with a bow, wearing a crown, and riding a white horse. This was the planet Venus.
2. The second horse was red, ridden by a warrior with a sword. This was the planet Mars.
3. The third horse was black with the rider holding a pair of balances. This was the planet Saturn.
4. The fourth horse was of pale-green or blue-green color, and his rider was death. This was the planet Mercury.

Thus, the four horsemen, awaited for so many centuries, like the Second Coming, have been here all along, like Jesus, the sun of God.

The "woman clothed with the sun" is both the moon, which reflects or "wears" the sun. and the constellation of the Virgin, who has the moon under her feet and the stars above her head. As Kersey Graves explains: "... St. John's marvelous figure of "a woman clothed with the sun, the moon under her feet and a crown of twelve stars upon her head" (Rev. xii), is easily understood when viewed through an astronomical mirror. More appropriately may the astronomical virgin woman be said to be clothed with the sun, than could be said of any other of the twelve signs of the zodiac, judging from her situation among the signs and her relative position to the sun. There she stands, right in the focus of the sun's rays in August, the hottest month of the year, and thus is clothed with the sun more brilliantly than that of any other sign. Of course the moon is under her feet, while the twelve months of the year, or the twelve signs of the zodiac form her crown of twelve stars." This motif is found in Persia, India and Egypt, among other places.

I could go on and on, but lastly I will address the much ballyhooed number, 666, mentioned in Revelation as the "mark of the beast." It was in fact held sacred in the goddess-worshiping cultures as representative of female genitalia. When the Goddess was vilified by the patriarchy, she became the "Beast" and her sacred number the "mark." The number 666 was not held to be evil or a bad omen in Judaism, as is evidenced by the biblical story of Solomon possessing 666 talents of gold (Sol = sun; 666 was also a sacred number of the sun; gold is symbolic of the sun; Holy Bible = Sun Book). In addition, 666 also corresponds to the sun rising at 6:00 a.m., reaching its height six hours later, and setting at 6:00 p.m.

There's a whole lot more, but I'll end it here.

In the spirit of gnosis - M

[Lorens]

Dear friend, thanks for your time and your kind reply...

To me it is more than obvious that you are lacking a basic knowledge about the Word of God and its style of expression... consequently, there is no point to discuss about it until these basics are learned and accepted by you ...

... it would be like discussing about God's attributes with someone who do not believe in God at the first place, i.e. pointless!

About these basics we are reading in E.Swedenborg's 'Apocalypse Revealed - preface':

'THERE are many who have laboured at an exposition of the Apocalypse, but because up to this time the spiritual sense of the Word had not been known, they could not see the arcana that remain concealed therein; for only the spiritual sense discovers these. The expositors have therefore made various guesses, and most of them have applied the things that are there to the conditions of empires, intermingling some things about ecclesiastical matters also. The Apocalypse, however, like the whole Word, does not treat in its spiritual sense of worldly things at all but of heavenly things, thus not of empires and kingdoms but of heaven and the Church.
It is necessary to know that since the last judgment accomplished in the spiritual world in the year 1757, dealt with in a special little work published in London in 1758, a new heaven has been formed of Christians, but only of those who could admit that the Lord is the God of heaven and earth, in accordance with His words in Matthew xxviii 18 and who at the same time repented in the world of evil deeds. Out of this new heaven a new Church on earth (in terris) is descending, and will continue to descend. This is the New Jerusalem. That this Church is going to acknowledge the Only Lord is evident from these words in the Apocalypse:-

There came unto me one of the seven angels and spoke with me, saying, Come, I will show thee the bride, the Lamb's wife, and he showed me the great city, the holy Jerusalem, coming down out of heaven from God Rev. xxi 9, 10);

and in another place:-

Let us rejoice and exult, for the time of the Lamb's wedding has come, and His wife has made herself ready: blessed are those who are called unto the supper of the Lamb's wedding Rev. xix 7, 9.

That there will be a new heaven, and that a new Church on earth will descend therefrom, is evident from these words there:-

I saw a new heaven and a new land, and I saw the holy city Jerusalem coming down from God out of heaven, prepared as a bride adorned for her husband. The One sitting upon the throne said, Behold I am making all things new; and He said unto me, Write, for these words are true and trustworthy Rev. xxi 1, 2, 5.

'A new heaven' is a new heaven of Christians. 'The new Jerusalem' is a new Church on earth, which will act as one with that new heaven. 'The Lamb' is the Lord as to the Divine Human.

To these observations some things will be added for enlightenment. The Christian heaven is below the ancient heavens. Into it, from the time of the Lord when He was in the world, have been admitted those who have worshipped the one God under three Persons and at the same time have had no idea of three Gods; and this on account of the Trinity of Persons having been received in the whole of Christendom. Those, however, who have cherished no other idea of the Lord's Human than as of the human of another man, have not been able to receive the faith of the New Jerusalem, which is that the Lord is the Only God, in Whom is the Trinity. For that reason they have been separated and sent out to the extremities. It has been given [me] to see the separations since the last judgment, and the banishments. For upon a just idea of God the entire heaven is founded, and on earth the entire Church, and in general every religion; since by means of that idea there is a conjunction, and through the conjunction light, wisdom and eternal happiness.

Every one is able to see that the Apocalypse cannot possibly be expounded except by the Only Lord, for the single words there contain arcana that would never be known without a unique (singularis) enlightenment and thus a revelation. It has therefore pleased the Lord to open the sight of my spirit for me, and to teach. Do not therefore suppose that I have undertaken anything there from myself, or from any angel, but from the Lord Only. The Lord indeed said to John through an angel:-

Do not seal the words of the prophecy of this book Rev. xxii 10.

By this it is understood that they are to be made manifest.'

Your type of the mind/person/reasoning about this matter = scientific approach to the Word of God, in the language of the Scriptures, is described in the following way:

Verse I And the serpent was subtle, more than every wild animal of the field that Jehovah God had made. And it said to the woman, Has God indeed said, You shall not eat of every tree of the garden?

'The serpent is here used to mean man's sensory perception in which he trusts. 'Wild animal of the field' here, as previously, means every affection that belongs to the external man. 'Woman' means the proprium. 'The serpent said, Has God indeed said, You shall not eat of every tree' means that for the first time they entertained doubts. The subject is the third generation of the descendants of the Most Ancient Church, which began not to believe matters of revelation unless they could see the import of these with their eyes and apprehend them with the senses. Their first state is described in this verse and the next as being a state of doubting.

The most ancient people did not compare all things in man to beasts and birds but actually called them such. This was their manner of speaking, which also remained throughout in the Ancient Church after the Flood; and a similar manner of speaking was preserved among the Prophets. Man's sensory powers they called serpents, for just as serpents are next to the ground so do the sensory powers come next to the body. Consequently reasonings based on sensory evidence concerning mysteries of faith they called serpent-poisons, and those who reasoned in that way they called serpents. And it is their basing reasonings so much on sensory evidence - that is, on visual, as is the evidence of earthly, bodily, worldly, and natural objects - that is the reason for the statement 'the serpent was subtle, more than every wild animal of the field'.

[2] A similar usage occurs in David,

They make their tongue sharp, like a serpent. Under their lips is the poison of an asp. Ps 140:3-5.

This refers to people who mislead a person by means of reasonings. In the same author,

They go astray even from the womb, in uttering what is untrue; their poison is like serpent's poison; they are like the poisonous deaf-adder which stops up its ear to the sound of those whispering[to it], of the wise one who belongs to the fraternity [of charmers]. Ps. 58:3-5.

Reasonings whose nature is such that those who resort to them do not even hear that which is wise, that is, do not hear 'the sound of the wise one', are here called 'serpent's poison'. This was the origin of the popular saying with the ancients about 'the serpent stopping its ear'. In Amos,

As if someone went into the house and leaned with his hand against the wall, and a serpent bit him. Is not the day of Jehovah darkness and not light, and thick darkness, and no brightness in it? Amos 5:19, 20.

'His hand against the wall' stands for power that is one's own and trust in sensory evidence, which results in the benightedness described here.

[3] In Jeremiah,

The sound of Egypt will go forth like a serpent, for [her enemies] will go forth in force, and they will come to her with axes, like woodcutters. Let them cut down her forest, says Jehovah, for it will not be explored; they are more numerous than locusts, they are without number. The daughter of Egypt has been put to shame; she will be given into the hand of a people from the north. Jer. 46:20, 22-24.

'Egypt' stands for reasoning about Divine matters that is based on sensory evidence and factual knowledge. Reasonings are called 'the sound of a serpent', and the benightedness that results is meant by 'a people from the north'. In Job,

He will suck the poison of asps, the tongue of a viper will kill him; he will not see the brooks, the streams flowing with honey and butter. Job 20:16, 17.

'Streams of honey and butter' are spiritual and celestial things, which reasoners will not see. Reasonings are called 'the poison of asps and 'the tongue of a viper'. For more concerning the serpent, see at verses 14, 15, below.


In ancient times people who relied on sensory evidence rather than matters of revelation were called serpents. Nowadays the position is even worse, for not only are there people who believe nothing unless they can see it with their eyes and apprehend it with their senses, there are also those who confirm themselves in that attitude by means of facts unknown to the most ancient people, and who in so doing blind themselves very much more. To make known how people who draw conclusions about heavenly things on the basis of sensory evidence, facts, and philosophical arguments, so blind themselves that they subsequently see and hear absolutely nothing, and who are not only the deaf serpents but also the far more deadly flying serpents, mentioned in the Word as well, let their belief concerning the spirit serve as an example.

[2] Anybody who is sensory-minded, that is, whose belief is rooted solely in the senses, denies the existence of the spirit because he does not see it. He says, 'Because I do not feel it, it is nothing; what I see and touch, I know to exist'. Anybody who is factually-minded, that is, who bases his conclusions on factual knowledge, says, 'What is the spirit but perhaps breath, or vital heat, or something else known to me, which is dissipated when it comes to an end? Do not animals as well have a body, and senses, and something analogous to reason? Yet people say that animals are destined to die but man's spirit to live.' In this way they deny the existence of the spirit. Philosophers, men wishing to be more incisive than everybody else, speak of the spirit in terms which they themselves are not clear about since they argue about them. They contend that not a single expression is applicable which in any way derives from what is material, organic, or spatial. In this way they dismiss the spirit from their ideas, and as a result it passes from their notice and becomes nothing at all.

[3] Those among them however who are more sensible say that the spirit is thought, but when they begin to reason about thought they at length conclude, since they separate thought from substance, that it will disappear when the body breathes its last. In this way everyone who reasons on the basis of sensory evidence, facts, and philosophical arguments denies the existence of the spirit, and in denying its existence never believes anything that is said about the spirit or about spiritual things. But if indeed the simple in heart are questioned they say that they know that the spirit exists because the Lord has said that they will live after death. Instead of smothering their rationality they nurture it by means of the Word of the Lord.

With the most ancient people, who were celestial, a serpent meant being completely watchful, and so also meant their sensory perception by means of which they were to show vigilance to avoid being harmed by the evil. This is clear from the Lord's words to His disciples,

Behold, I send you out as sheep in the midst of wolves; so be shrewd as serpents and simple as doves. Matt. 10:16.

And also 'the bronze serpent' which was raised up in the wilderness and which meant the Lord's Sensory Perception. He alone is Celestial Man, and He alone is completely watchful and provides for everybody. Whoever beheld it therefore was delivered. E.Swedenborg 'Arcana Coelestia - 194-197


Your reasoning about this Book from the worldly perspective will lead you nowhere ... actually ... you will see less and less truths in it ...


May Spirit of our Lord Jesus Christ,

be your only guide

Lorens

[Lorens]

... but, dear 'melodious' friend, if you are truly interested in what way End of the World will proceed ... our Lord Jesus Christ revealed that to us in all clarity through His new servant the prophetess Bertha Dudde, about which you can read more at this web site

www.wordofgod.de

There are several thematic booklets there which are dealing with this subject in no uncertain terms ...

...from which I will select just one here :

received from Jesus Christ via Inner Word by
Bertha Dudde, revelation nr. 3519, 21.8.1945

End of the world.... Judgment Day....

The end will come when no-one expects it.... It will be a time when God-rejecting people are enjoying life to the full while God’s faithful are anxiously awaiting the coming of the Lord. The former, however, don’t spend a single thought on the forthcoming end, they live for the moment without scruples or tempering their earthly pleasures, they indulge themselves, commit sins and are totally subject to Satan’s influence. It will be a time when an apparent improvement of living conditions has been achieved, when earthly hardship has diminished for people complying with the demands of the ruling power, when only those people have to suffer who are excluded on account of their faith. And in the midst of this euphoria the Judgment will come.... surprising even God’s faithful since nothing before will have given the impression that a change of their sad situation might occur. Humanity is rife with guilt of sin, it has completely detached itself from God and turned to His adversary, it has received his share on earth, earthly pleasures in abundance, and people’s intentions and endeavours get increasingly worse and demonstrate themselves in their actions against the faithful, who are mercilessly bullied and helpless against their power and brutal aggression. They do a first class job for Satan and humanity is ready for destruction. And thus the end will come as it is proclaimed in Word and Scripture…. It will be a horrendous day for people, the earth will split open, fires will break through the earth’s crust and all elements will be in uproar…. And people trying to flee will break into indescribable panic, yet wherever they turn they will find the same everywhere, certain destruction….

The end has come for all whose mind is turned away from God…. and the deliverance from greatest danger for His Own, who will be removed alive and thus escape physical death. God has already announced this time long in advance, yet no-one appreciates His predictions, and thus people will suddenly find themselves in a dreadful situation from which there is no escape. The destruction of the old earth has been decided since eternity, but when it will happen remains hidden from people, and thus they will experience it at a time when they believe themselves safe and masters of the world, when they try to get as much enjoyment as possible out of life, when they are totally captivated by the world and therefore exclude God from their thoughts.

And thus God reminds people of Himself.... He calls to account those who sin against Him because they refuse to acknowledge Him…. He sits in Judgment over humanity and separates people by lifting His Own into His kingdom and banishing the others once again…. by leaving them to lose their lives in an appalling way and imprisoning their souls once more, i.e. by constraining the soul’s will so that it will have to take the path of development through the new creation again. This is a cruel act and yet one of divine justice, for people’s sinfulness will have reached its climax. They are of service to Satan and have become sheer devils themselves; nothing else can be given to them but physical destruction and spiritual captivity so that God’s faithful will be released from them and able to lead a life of peace and harmony on the new earth.

And although God is ever forgiving and patient while the sinfulness keeps growing…. the end will come without fail and at a time when it is least expected. For even the believers will be shocked, because everything worldly appears to prevail, because the increasing power of the world’s representatives has rendered the faithful helpless and without rights. And thus the world appears stable and yet is so close to its destruction…. until the day comes, which God has determined since eternity, which no-one is able to predetermine and which, according to God’s plan, will nevertheless bring the final disintegration of everything on earth. Only God knows the day, people shall always expect it and prepare themselves for it so that they will belong to those who will be taken away by God in advance, so that they will not belong to those who will be condemned on the Day of Judgment, as it is proclaimed in Word and Scripture…. Amen

May His Spirit guide you in whatever you do

Lorens

[melodious]

Hi Lorens

I can tell by your gentle spirit you are probably a female, and it's always good to hear a woman's intuition through. Yes, as men we tend to lean toward the more analytical and logical; however, as a bard I am open to the imbas of the Muses and adore the sacred feminine in all its glory. I appreciate the viewpoint of Revelation being a kind of prophecy that uses a very ancient cosmic mythos as its canvas. I'm just curious: Did you read post #5 in this thread? It clearly states my view of the prophetic side of Revelation. If you haven't read it yet, you should, so that you can get a better take on my view of the prophetic. In short, it describes the collective evolution of enlightenment in humanity (the Second Adam) and the anti-Christ would essentially be the force of involution against this; not one physical Jesus coming back and not one man who is the anti-Christ to battle with. This is, in the Gnostic view, completely erroneous thinking and is the mentality of the vulgar masses.

"There are many who have laboured at an exposition of the Apocalypse, but because up to this time the spiritual sense of the Word had not been known, they could not see the arcana that remain concealed therein; for only the spiritual sense discovers these. The expositors have therefore made various guesses, and most of them have applied the things that are there to the conditions of empires, intermingling some things about ecclesiastical matters also. The Apocalypse, however, like the whole Word, does not treat in its spiritual sense of worldly things at all but of heavenly things, thus not of empires and kingdoms but of heaven and the Church." - E. Swedenborg

My question is this: Do you truly understand what is meant by "they could not see the arcana that remain concealed therein" and "The expositors have therefore made various guesses, and most of them have applied the things that are there to the conditions of empires, intermingling some things about ecclesiastical matters also. The Apocalypse, however, like the whole Word, does not treat in its spiritual sense of worldly things at all but of heavenly things..."?

Please read post #5. I can tell we are not exactly on the same page with our beliefs, but that's okay. I'm still interested in your thoughts and spiritual wisdom of such things; however, you seem to just quote a lot of stuff from other people, rather than putting it in your own words. There's a Gnostic wisdom that states: "One does not receive gnosis by simply repeating the words of one's master." In other words, it's important to get in there, so to speak, and become a prophet/prophetess ourselves, becomng co-creative with the Holy Mother Spirit and finding new revelations through this. The Word of God is evercoming; not a stagnant pool but a flowing river, everchanging and moving like the spirit itself. This is why mercury is associated with spirit, for mercury cannot be held in one's physical hand - it is forever elusive and one must seek and chase it like a butterfly down a wooded path. Though we might catch it for a brief time and learn something from it, we must let it go freely so that it does not die.

In the spirit of gnosis - M

P.S.

... it would be like discussing God's attributes with someone who does not believe in God in the first place, i.e. pointless!

If you would like to engage in a discussion of God's attributes, I would be happy to talk about the Tree of Life. I have been studying the Gnostic Christian Kabbalah and its Tree of life for about 6 years now, and find that in discussing it with others it always yields a golden harvest that enlightens my understanding of God in a new way. Shalom!