장음표시 사용
91쪽
that tho morniniis a stat of thic darknes an destructioni thoivit, an a statem illustration an salvation to tho good, and this D in the presene of the Lor alone n. 7989, 137,
passag are signised hos Who avo oon of tho chureli and nave profaned good, anda Chaldaea thos Wh havo profanod truth thoi intollo elua principio, and the doctrinals an re soning thene derived are here signifie also by horsu, cli ri0t, an him stat is carrio therein and vastation by thoir
dispersion the Lord a to tho Divino Human principio , by
92쪽
and stili moro against the Divine principio It solis haring thoutinos liatred against it, sine the Who at good, ea thogreatos liatred against tho Divine beingi principio ; honeo
93쪽
6073, 6992 6997, 533, 632 7613 7679 7710, 7877, 926,
94쪽
tho domo suffer themsolvos toto subjugato to nother, by thousan method os punishments and of torments ; ut thodominion here, hieli ho continuali aim at is in a perpetunt state es vicissitudo and thus the wholad punished and tormented others, aro in their turn punishod aud tonnonio byothors and this o long unti a longili uel ardor abatos froin the oar o punishment. From these considerations it maynowio manifest,honeo holicis, and whabit is Tho si si hollis nothingit se ut the concupiscendo,hicli is os etplovo whichinflamos and torments 11. 6314, 321, 7575.8233. Versus 29, 30, 31. An the ons of nrae Uent orithe py pro uni in the mi δε of the ea, and the water Mere areal to them, ou heir right han tanton their est. Ind Ie-
95쪽
done consequently Dom obedienco ut asturward tho dogood Dominissection, in hiel eas the se truth rom good, and ais do it hone it is evident, that ei ore tho an o the Spiritual Chureli receivos a ne mill roin the Lord that is, bosor hocis regeneraled, o oos truth rom obedience, ut asterie is regeneraled heloos truth froni affection, and in this eas truth olim boo me good, ecaus it is of tho ill sorio do D in obsedione is toto rom tho intellectua principio, but toto rom affectio is to do rometho ill principio Heucoalso it is that tho who do truth from Obedieneo, ure men 1 the extortia chureli, but the who do it from affectio are meno tho interna chureh. From these considerations it is evident, that tho who ars of tho Spiritual Chureli are meant, henit is sal the who aro in the good os truth and tho truth 1
96쪽
bo Seen froni Superior, ut not Superior Dom inferior; thus hoholis, and their inhabitants may be Seen by those ho are in heaven, ut no vice versa Hene it is that rom good maybo oon viis, ut o si om evit goods, sor good is superior an dori inferior.
llavo aith, suo n. 897, 2150 2325 2807, 3796 3863, 3869 4403to 4421, 5400, 6805 and froin the significationis aland great,
n. 13Α3, 1736, 2921, 3023, 3035 5663, 6281, 6303, 6945, 6956, and ind00d tho Lor a to Divin Good, n. 2586 2769, 2807,
97쪽
8242. Tias further hown me hat ori os faces the inhabitant of the arth Iupiter ad no that the inhabitanis themselves ere se en by me, ut that the spirit mere se en ithfaces similar o hat he had during thei abod on theirearth. ut previsus to this manifestation, ne of their angelsa eared ehin a right Ioud, ho gave permission and instantly twο faces ere presente to leto the were like the faces of the men of ur arth, air ut more beaut ut sincerit an modest beam efforthyrom them. 8243. During the presen ce of the spirit of Iupiter ithme, the faces of the inhabitant of our arth aneareddess than usual, hic was o wing to this that here as an insuae romthos spirit of the dea hic the had concerning their own faces, a bein largeret for the belleve during thei abode in their arth, that a ter thei deceas thei faces ill elarger, and of a round shape and whereas his de is impresse on them it consequently rema ins it them, and whentheyraeco me spiriis, the appea to themselves to at e largerfaces. The reason hy the bellet e that thei faces ill elarge is, ecause thensa that the fac is not Ody inasmuchas by for through it the sp ea and present thei thoughis, an inasmuch a thus by for through it the in i as it ereis transparent; ence the hao an idea of the face as of themini in a form and whereas the know that the shal be- come iser after their life in the worid thewhence bellene that the formos the in d; or the face, ill ecome larger. 8244. When thenare in the worid the belleve also that ter their deceas thens hol perceiυe sire, hic mill mahe warm thei faces this belles ta es iis is from mce thal
98쪽
celestia love have their ishes here in gratised, and perceivetheir faces arme a b asre and n his occasio the interior of their in d a re hin die not withraeat ut ove. 8245. It is on his account, that the also frequently washand ma e lean their faces, and likewis care ully secure themfrom the sun ' heat; they use a coυering for the head made of the bar of a re os a luis color, itu hic the encompas1 the ea d. and thereb cove the faceu ut the are o much concerne i abo ut the ody.8246. Concerning the faces of the me of ur eari theysaid the were not andsome and the wondere that the faces of some ere ut os aris and imples, an in ther respect deformed an said that o suc appea amongst them. Some of their faces retatne a milin Cast, iet Such a wereos a cheerfui and mitin habit, an such as ere a litile prominent a boui the lips.824 T. The reason hy the faces, hic were mitin and cheerfui, reta ine a mitin cast as, ecause in their arththe faces of almos ali the inhabitant are of this description, and this by reason that they have manaeie concerning things ture, netther care bout oridi thing for these are thethings hic induce adnes an anziet into inds, and thence into faces an in case there e cheerfulnes an asmile in the faces of such as are o good, it is in the eaeternals in, ut o in the bres derised from ha is internat et is otherwise it the inhabitant of Iupiter. The reas Ono the faces, hic tuere prominent abo ut the lips. ha a milingcast as, e cause the chies par of thei discourse is essected by the face, and speciali by the region thereos a boui the Us;
99쪽
8248. It was also hown me ho the thoughis are presentedio te by the face the assections, hic are of the lovemrincipie are manifeste by the eatures and thei changes, and the thought in hos assections by ariations a to the forma of the interiors it is impossibi to describe them further The inhabitanis V the arth Iupiter se also ocat speech, uti is notiso oud as it uc; ne hin os speec is an id tothe ther, and life is insinuate into voca spe ech by the speech of the faCe. 8249. I have been informed by the an eis, that the sirst speech fili in very art was by the face and this from two origins in the face, rom the lipsinifrom the yes e the reason wh such speech, as rs in se is, ecause the face a formedaltogether thos things hic a man hin s and whichhe wilis et ence also the face has been calle an fg an inde of the in d a further reason is, ecause in the mos ancient o primitive times man was in suenced by a principi sSincerity, . Sit S and cherishe no thought, nor Oshed tocheris a ny, ut hat he was illing should eam forth rom his face. Thus also the assections of the in and the ideas of the thought could e presente to the life an in their ful-nes I hereb also the aneare to the ye, as in a form and severa together hic speec there fore as far eaecelle vocalveech, as the sense V se eing eaeceis that of earing that is, a the sight y abine counita eaeceis a verba descriptio oscit; ad to this that such speech was in agreement, it the speech of the angels, with hom men in thos times ad communication also hen the face speaks, o the in i by the face angeli speec is exhibite mith man in iis ultimate natural form, and there is a presence of the interna sight o thought y one in that V another, ut notis in verba discourse. That themost ancient peopte in his eari spake in his manner se n. 607 608, ill S ll 20, 361. Every one ais may noto that
t infused but mus have been invente and applied i things,
100쪽
ii underne ath, an areis an interior plane, oes no an earbefore the yes of men, ut more the yes of angeis for thelat ter se interior hings. Such are the faces of those hollian Eone thing and sp ea an Other, for simulation, hypocrisy, cunning and deceit, hic at his da are called pruden ce have a tendenc to produce such esseCis. ut the case is ther-wis in the ther life where it is no allowalle for the spe echand thought to b at variance their artance there is also clearly perceived et ever e reSSion, an in very one fe ression and when it is perceived the spirit, ho is found guilty is separa ted fron his associales, anisned afterwardshe is reduce by artous method to spea as e thinks, and
to th in as he wills unti his in be ne an no divide d; is hecte a good spirit hecis reduce l. to a late os illing hati good, and of thin ing and sp ea in what is true rom principi of good an isdem an evi spirit, hecis reduce to state os illing, halcis Oil, and of thin in and sp ea hingwhat is false from a principi of Oil untii his is essected, the good spirit is no elevate into heaven nor is the vi onecas into heli; and this to the end that in hel there a benothinibu eui and the false rounded. in evit, and that in heaue there may be nothing ut good an truth rounde ingsOd. 825 l. A continuatio of the subject concerning the spiritatin inhabitant of the arth Iupiter, ill beatue at the lose of the followin Chapter.