575# 启9:17.“因此我在异象中看见那些马和骑马的”表示通过基于谬误的推理对圣言的歪曲。这从“马”和“骑马的”的含义清楚可知：“马”是指对圣言的理解(参看AE 355, 364, 372a, 373, 381, 382节)，在此是指对它的歪曲，因为经上说“他在异象中看见那些马”(对此，我们很快就会谈到)；“骑马的”是指那些理解圣言的人，关于这种含义，也可参看前面引用的经文，但在此是指基于谬误对圣言含义的推理，因为此处论述的是感官人及其基于谬误的推理(参看AE 569节)，还因为经上说他“在异象中”看见它们，而不是像以前“在灵里”；此处“在异象中”看见表示从谬误看见。
人或人的灵所看见和从中看见的异象，具有两种类型。有真实的异象，也有不真实的异象。真实的异象是诸如真实出现在灵界、与天使的思维和情感完美对应的那类事物的异象；因此，它们是真实的对应。预言真理的先知所拥有的异象就是这样的；向约翰显现、整个启示录所描述的异象也是这种。但不真实的异象在外在形式上拥有和真实的异象一样的表象，在内在形式上却不一样；它们是由灵人通过幻想产生的。那些预言虚妄的事或谎言的先知就拥有这类异象。所有这些异象因不是真实的，故都是谬误；因此，它们也表示谬误。由于约翰就是在这类异象中看见“马和骑马的”，所以它们表示基于谬误的推理，因而表示对圣言的歪曲。
由于写圣言的先知拥有真实的异象，而也被称为先知的其他人拥有不真实的异象，但他们的异象是虚妄的，被称为“谎言”，所以重要的是，要知道什么是异象。真实出现在灵界的一切事物都是对应，因为它们对应于天使的内层，也就是他们的心智，即他们的情感和由此而来的思维的事物，因此它们表示这类事物。事实上，属于天使的情感和由此而来的思维的属灵之物以诸如出现在自然界的三个王国，即动物界、植物界和矿物界中的那类形式为衣给自己披上，所有这些形式都是对应，就是诸如先知们所看见，并表示它们所对应的事物的那种。但灵界也有不是对应的表象；这些表象是由灵人，尤其恶灵通过幻想产生的，因为通过幻想，这些灵人能使宫殿、充满装饰品的房屋，以及装饰性的服装出现；他们还能给自己长出漂亮的脸蛋，以及其它类似性质的表象；可一旦幻想停止，它所产生的这一切事物就都消失了，因为它们是其中没有任何内在事物的外在。这类异象因靠幻想存在，故表示谬误，因为它们欺骗感官，并谬误地使事物看起来像真实的事物。由于这些谬误就是此处所表示的，所以经上说：“我在异象中看见马。”此处论述的主题是基于谬误的推理，故这里要解释一下谬误的性质。
在属世、文明、道德和属灵事物上有许多谬误；但此处所指的，是属灵事物上的谬误，所以我想通过几个例子说明属灵事物上的谬误是何性质和品质。感官人处于谬误，因为他的一切思维观念都来自世界，并通过身体感官进入；因此，他从这些思维观念来思考属灵事物并得出关于它们的结论。此外，感官人不知道什么叫属灵之物，并且以为在自然界之上不可能有任何东西，即便有，它也是自然和物质的。他根本不能理解像自然界中的物体那样的事物能存在于灵界，例如乐园、灌木丛、花坛、草地、宫殿和房屋会出现在那里。感官人声称，这些事物都是幻想，尽管他知道，当先知在灵里时，他们就看见类似事物。感官人不相信这些事物存在于灵界，因为他认为，凡不能用肉眼看见，或用某种感官感知到的东西都不存在，或说都是虚无。
那些基于谬误判断的人根本不能理解，人死后具有完整的人的形式，天使就具有这种形式；因此，他们否认人死后是人的形式，声称，他们(即死后的人)是幽灵，或类似呼吸的东西，没有眼睛、耳朵或嘴巴，因而没有视觉、听觉，或言语，在空中飞来飞去，等待身体的复活，好叫他们得以看见、听见并说话。他们之所以这样说，这样相信，是因为他们出于身体感官的谬误思考。那些基于感官谬误推理并得出结论的人，将一切事物都归于自然界，几乎不将任何事物归于神性；即便将创造归于神性，他们仍以为一切事物都转移到了自然界，出现的一切结果都只从自然界发出，无一从灵界发出。当他们看见与蚕、蝴蝶、蜜蜂有关的奇妙的事，并从所有动物从卵中出生看到奇妙的现象，以及其它无数类似性质的事时，只视它们为自然界的作工，或说以为自然界是这些事物的唯一创造者，根本不能思想灵界和它进入自然界的流注，也根本不能思想这些奇妙事物从这个源头存在和持续存在。而事实上，神性不断经由灵界流入自然界，并产生这些事物，自然界被创造是为了作为从灵界发出并流入的这些事物的衣服而为它们服务的。不过，详述教会的感官人所相信的属灵事物上的一切谬误会占用大量篇幅；《新耶路撒冷及其属天教义》(53节)提到了其中一些谬误。
575. And thus I saw the horses in the vision, and them that sat on them.- That this signifies falsifications of the Word by reasonings from fallacies, is evident from the signification of horses, as denoting the understanding of the Word (see above, n. 355, 364, 372, 373, 381, 382); here the falsifications of it, because it is said, that he saw the horses in the vision, of which in what follows; and from the signification of them that sat on them, as denoting those who are intelligent in the Word, concerning which signification see also the passages above cited, but in this case, reasonings from fallacies concerning the meaning (sensus) of the Word, since the sensual man, and his reasoning from fallacies are here treated of (see above, n. 569); and because it was said that he saw them in the vision, and not, as before, in the spirit.
[2] To see in a vision here signifies from fallacies. For visions, which, and from which, man, or the spirit of man, sees, are of a two-fold kind. There are real visions, and visions that are not real. Real visions are of such things as really appear in the spiritual world, perfectly corresponding to the thoughts and affections of the angels, therefore they are real correspondences. Such were the visions which appeared to the prophets who prophesied truths, and such also were the visions which appeared to John, and which are described throughout the Apocalypse. But visions that are not real are such as appear in the external form like those that are real, but not in the internal, being produced by spirits by means of phantasies. Such were the visions which appeared to the prophets who prophesied vain things or lies. All these visions because unreal were fallacies, and therefore they signify fallacies. And since the horses and them that sat on them were seen by John in such a vision (tali visione), therefore reasonings from fallacies, and thence falsifications of the Word are signified by them.
[3] Because real visions appeared to the prophets, by whom the Word was written, and unreal visions to others who are also called prophets, and since the visions of the latter were vain, are also called lies, it is important to know the nature of visions. All things that really appear in the spiritual world, are correspondences, for they correspond to the interiors of the angels, which pertain to their minds, or to their affection and the thought thence, therefore they also signify such things. For the Spiritual which pertains to the affection, and thence to the thought of the angels, clothes itself with forms like those seen in the three kingdoms of the natural world, the animal, the vegetable, and the mineral, and all these forms are correspondences, such as were seen by the prophets, and which signified the things to which they corresponded.
But in the spiritual world there are also appearances that are not correspondences, which are produced by spirits, especially evil spirits, by means of phantasies, for by means of these such spirits can cause palaces, and houses full of decorations, as well as ornamented garments to appear, and they can also assume beautiful faces, with other things of a similar nature; but as soon as the phantasy ceases, everything that it has produced vanishes, because they are externals in which there is nothing internal. As such visions exist from phantasies, they signify fallacies, because they deceive the senses, and deceptively cause things to appear which resemble those that are real, since these are what are here signified, it is therefore said, "I saw the horses in the vision." As the subject here is reasonings from fallacies, the nature of fallacies shall be here explained.
[4] There are numerous fallacies in natural, civil, moral, and spiritual things; but as fallacies in spiritual things are here meant, therefore the nature and quality of these shall be illustrated by some examples. The sensual man is in fallacies, because all the ideas of his thought are from the world and enter by means of his bodily senses, therefore he also thinks and forms conclusions from them concerning spiritual things. He does not know what the Spiritual is, and believes that there is nothing above nature, and that, if there is anything, it is natural and material. He cannot apprehend at all, that objects like those in the natural world exist in the spiritual world, for example that paradises, shrubberies, beds of flowers, grass-plots, palaces, and houses can appear there. He calls these things phantasies, although he knows that similar things were seen by the prophets when they were in the spirit. [Sensual men] do not believe that such things exist in the spiritual world, because they believe that whatever they do not see with their eyes, or perceive by some bodily sense, has no existence.
[5] Those who judge from fallacies cannot at all apprehend that man is in a perfect human form after death, nor that the angels are in that form; therefore they deny that men after death have the human form, saying that they are phantoms, without eyes, ears, or mouths, consequently without sight, hearing, or speech, flying about in the air, and waiting for the resurrection of the body, in order to be able to see, hear, and speak. They speak and believe in this way, because from the fallacies of the bodily senses. Those who reason and form conclusions from the fallacies of the senses, ascribe all things to nature, and scarcely anything to the Divine [Being]; and if they do ascribe creation to the Divine [Being], they still suppose that all things have been transferred to nature, and that from it alone all effects proceed, and nothing from the spiritual world. As when they see the wonderful things connected with silk-worms, butterflies, and bees, and the wonderful phenomena seen in the generation of all animals from eggs (omnium animalium ex ovis), and other similar things without number, they regard them as the works of nature only, nor are they able to think anything about the spiritual world and its influx into the natural, and the existence and subsistence of such wonderful things therefrom. When yet the fact is, that the Divine flows in continually through the spiritual world into the natural, and produces such things, and that nature was created to be serviceable for clothing those things which flow in and proceed from the spiritual world. But it would take us to a great length to enumerate all the fallacies in spiritual things, which the sensual man of the church believes. Some of them are stated also in the Doctrine of the New Jerusalem 53).
575. Verse 17. And thus I saw the horses in the vision, and those that sat on them, signifies the falsifications of the Word by reasonings from fallacies. This is evident from the signification of "horses," as being the understanding of the Word (See above, n. 355, 364, 372, 373, 381, 382); here its falsifications, because it is said that "he saw the horses in vision" (of which presently); also from the signification of "those that sat on them," as being those who understand the Word (respecting which see the passages above cited), but here it means reasonings from fallacies respecting the meaning of the Word, because the sensual man and its reasoning from fallacies are treated of (See above, n. 569), and because it is said that he saw them "in vision," and not as before "in the spirit;" to see "in vision" signifying here to see from fallacies.
[2] Visions, which and from which a man or the spirit of man sees, are of a twofold kind; there are real visions and visions that are not real; real visions are visions of such things as really appear in the spiritual world, corresponding altogether with the thoughts and affections of angels, consequently they are real correspondences. Such were the visions that the prophets had who prophesied truths; such also were the visions that appeared to John, and that are described throughout Revelation. But visions that are not real have the same appearance in the external form as real visions, but not in the internal form; they are produced by spirits by means of phantasies. Such visions those prophets had who prophesied vain things or lies. All such visions, because they are not real are fallacies, and thus they also signify fallacies. And as "the horses and those that sat on them" were seen by John in such visions, they signify reasonings from fallacies, and thence falsifications of the Word.
[3] As the prophets, by whom the Word was written, had real visions, and others who were also called prophets had visions that were not real, but their visions were vain and are called "lies," it is important that it should be known what visions are. All things that really appear in the spiritual world are correspondences, for they correspond to the interiors of angels, which are the things of their minds, that is, of their affection and of their thought therefrom, and therefore such things are signified by them. For the spiritual, which is of the affection and the consequent thought of the angels, clothes itself with such forms as appear in the three kingdoms of the natural world, the animal, the vegetable, and the mineral, and all these forms are correspondences, such as appeared to the prophets, and which signify the things to which they corresponded. But in the spiritual world there can be appearances also that are not correspondences; and these are produced by spirits, especially evil spirits, by means of phantasies, for by means of phantasies such spirits can present to the view palaces, and houses full of decorations, also decorated garments; they can also induce upon themselves beautiful faces, and other like appearances; but as soon as the phantasy ceases all these things vanish, because they are external in which there is nothing internal. As such visions are from phantasies they signify fallacies because they deceive the senses and fallaciously present to view things like real things. Because such fallacies are here signified, it is said, "I saw horses in vision." As reasonings from fallacies are here treated of, what fallacies are is to be told.
[4] There are many fallacies in natural, in civil, in moral, and in spiritual affairs; but as fallacies in spiritual things are the fallacies here meant, I wish to show by some examples what and of what nature fallacies in spiritual things are. The sensual man is in fallacies, because all the ideas of his thought are from the world and enter through the bodily senses; from these, therefore, he thinks and draws conclusions respecting spiritual things. Moreover, the sensual man does not know what the spiritual is, and believes that there can be nothing above nature, or if there is, that it is natural and material. He cannot at all comprehend that anything can exist in the spiritual world like the objects in the natural world, that is, that there can appear there paradises, shrubberies, flower beds, grass plots, palaces, houses. Sensual men declare that such things are phantasies, although they know that like things were seen by the prophets when they were in the spirit. They do not believe that such things exist in the spiritual world, because they suppose anything that cannot be seen with the eyes or perceived by some sense of the body is a nonentity.
[5] Those who judge from fallacies cannot at all apprehend that man after death has a complete human form, and that angels have that form; they deny therefore that men after death are human forms; they say that they are something breathlike, without eyes, ears, or mouth, consequently without sight, hearing, or speech, flitting about in the air, and waiting for the resurrection of the body, that they may see, hear, and speak. This they say and believe because they think from the fallacies of the bodily senses. They who reason and draw conclusions from the fallacies of the senses attribute all things to nature, and scarcely anything to the Divine; if they attribute creation to the Divine, they imagine, nevertheless, that all things were transferred into nature, and that all the effects that appear flow from nature alone, and nothing from the spiritual world; as when they see the wonderful things that pertain to silk-worms, butterflies, bees, the wonderful things in the generation of all animals from eggs, and innumerable other like things, they imagine nature to be the sole artificer of these things, and are unable to think at all about the spiritual world and its influx into the natural, and about the existence and subsistence of such wonderful things as being from that source; and yet the truth is that the Divine flows in continually through the spiritual world into the natural, and produces such things, and that nature was created to serve for the clothing of these things that proceed and flow in from the spiritual world. But to specify all the fallacies in respect to spiritual things pertaining to the sensual man of the church, would be too lengthy; some of them may be seen mentioned in The Doctrine of the New Jerusalem 53).
575. [Vers. 17.] "Et ita vidi equos in visione, et sedentes super illis." - Quod significet falsificationes Verbi per ratiocinationes ex fallaciis, constat ex significatione "equorum", quod sint intellectus Verbi (de qua supra, n. 355, 364, 372 [a] , 373, 381, 382), hic falsificationes ejus, quia dicitur quod "viderit equos in visione" (de qua re sequitur), et ex significatione "sedentium super illis", quod sint intelligentes Verbi (de qua etiam in locis supra citatis), hic autem ratiocinationes de sensu Verbi ex fallaciis, quoniam agitur de sensuali homine et ejus ratiocinatione ex fallaciis (videatur supra, n. 569), et quia dicitur quod viderit illos "in visione", et non ut prius "in spiritu"; "videre in visione" hic significat ex fallaciis.
[2] Visiones enim, quas et ex quibus homo aut spiritus hominis videt, sunt duplicis generis; sunt visiones reales et sunt visiones non reales: visiones reales sunt talium quae realiter apparent in mundo spirituali, prorsus correspondentes cogitationibus et affectionibus angelorum; proinde sunt reales correspondentiae; tales visiones fuerunt prophetis qui vera prophetarunt, et quoque tales visiones sunt quae Johanni apparuerunt, quae ubivis in Apocalypsi describuntur: at visiones non reales sunt quae in externa forma apparent similes realibus, sed non in interna; producuntur a spiritibus per phantaSias; tales visiones fuerunt prophetis qui vana seu mendacia prophetarunt; omnes hae visiones, quia non reales, sunt fallaciae, quare etiam significant fallacias: et quia "equi et sedentes super illis" visi sunt Johanni in tali visione, ideo per illos significantur ratiocinationes ex fallaciis, et inde falsificationes Verbi.
[3] Quoniam prophetis, per quos Verbum conscriptum est, fuerunt visiones reales, et reliquis, qui etiam prophetae vocantur, visiones non reales, et horum visiones fuerunt vanae et quoque "mendacia" vocantur, interest scire quales sunt visiones: nempe, omnia quae in mundo spirituali realiter apparent, sunt correspondentiae; correspondent enim interioribus angelorum quae mentis eorum sunt, seu quae affectionis et inde cogitationis eorum; quapropter etiam significant talia: induit enim spirituale, quod est affectionis et inde cogitationis angelorum, formas quales apparent in naturali mundo in triplici ejus regno, animali, vegetabili et minerali, et omnes hae formae sunt correspondentiae, quales visae sunt prophetis, et quae significaverunt res quibus correspondebant. At in mundo spirituali dantur etiam apparentiae quae non sunt correspondentiae, quae producuntur a spiritibus praecipue malis per phantasias, per has enim possunt illi spiritus sistere palatia, et domos plenas decoramentis, tum quoque ornatas vestes, et quoque sibi inducere facies pulchras, praeter similia alia; at ut primum phantasia desinit, etiam omnia illa evanescunt, ex causa quia sunt externa in quibus nihil internum; tales visiones, quia ex phantasiis sunt, significant fallacias, quia fallunt sensus, et fallaciter sistunt similia realibus: quoniam hae sunt quae significantur, ideo dicitur, "Vidi equos in visione." Quoniam agitur hic de ratiocinationibus ex fallaciis, dicendum est quid fallaciae.
[4] Dantur fallaciae in naturalibus, in civilibus, in moralibus, et in spiritualibus, multae; sed quia per fallacias hic intelliguntur fallaciae in spiritualibus, velim per aliqua exempla illustrare quid et quales sunt fallaciae in spiritualibus. Sensualis homo in fallaciis est, quia omnes ideae cogitationis ejus sunt ex mundo et intrarunt per sensus corporis; quare etiam ex illis cogitat et concludit de spiritualibus; nescit etiam quid spirituale, et credit quod non aliquid supra Naturam detur, et si datur quod sit naturale et materiale: prorsus non potest capere quod in mundo spirituali aliquid existat simile objectis quae in mundo naturali, quod nempe apparere possint ibi paradisi, arboreta, floreta, vireta, palatia, domus; haec dicunt esse phantasias, tametsi sciunt quod similia visa sint prophetis quando fuerunt in spiritu: causa, quod non credant talia dari in mundo spirituali, est quia putant nihilum esse quicquid non oculis vident et aliquo sensu corporis percipiunt.
[5] Qui judicat ex fallaciis, prorsus non capere potest quod homo post mortem sit in perfecta forma humana, nec quod angeli in illa forma sint; quare negant quod homines post mortem sint formae humanae; dicunt esse pneumata, absque oculis, auribus, oribus, proinde absque visu, auditu et loquela, volitantia in aere, et exspectantia resurrectionem corporis, ut videant, audiant et loquantur: quod ita dicant et credant, est ex fallaciis sensuum corporis. Illi qui ratiocinantur et concludunt ex fallaciis sensuum, omnia tribuunt Naturae, et fere nihil Divino; si creationem Divino tribuunt, usque putant omnia translata esse in Naturam, et ex illa sola effluere omnes effectus qui apparent, et nihil ex spirituali mundo; ut dum vident admiranda in bombycibus, papilionibus, apibus, admiranda in generatione omnium animalium ex ovis, et similia alia, quae innumerabilia sunt, putant haec opificia solius Naturae esse; nec possunt aliquid cogitare de spirituali mundo et ejus influxu in naturalem, et de existentia et subsistentia talium admirandorum inde; cum tamen res talis est quod Divinum influat continue per spiritualem mundum in naturalem ac producat talia, et quod Natura creata sit ut inserviat induendo illa quae e spirituali mundo procedunt et influunt. Sed recensere omnes fallacias in spiritualibus quae sunt apud hominem ecclesiae sensualem, nimis prolixum est; aliquae etiam enumeratae videantur in Doctrina Novae Hierosolymae (n. 53).