2689. And she lifted up her voice and wept. That this signifies a further degree of grief, is evident from the signification of "lifting up the voice and weeping," as being the last degree of grief; for weeping with a loud voice is nothing else. The state of desolation of truth, and also of removal from truths, with those who are becoming spiritual, is described in this verse. How these things are to be understood shall be briefly told. Those who cannot be reformed do not at all know what it is to grieve on account of being deprived of truths; for they suppose that no one can feel in the least anxious about such a thing. The only anxiety they believe to be possible is on account of being deprived of the goods of the body and the world; such as health, honors, reputation, wealth, and life. But they who can be reformed believe altogether differently: these are kept by the Lord in the affection of good and in the thought of truth; and therefore they come into anxiety when deprived of this thought and affection.
[2] It is known that all anxiety and grief arise from being deprived of the things with which we are affected, or which we love. They who are affected only with corporeal and worldly things, or who love such things only, grieve when they are deprived of them; but they who are affected with spiritual goods and truths and love them, grieve when they are deprived of them. Everyone's life is nothing but affection or love. Hence it is evident what is the state of those who are desolated as to the goods and truths with which they are affected, or which they love, namely, that their state of grief is more severe, because more internal; and in the deprivation of good and truth they do not regard the death of the body, for which they do not care, but eternal death. It is their state which is here described.
[3] That it may be known who those are that can be kept by the Lord in the affection of good and truth, and thus be reformed and become spiritual, and who those are that cannot, we will briefly state that during childhood, while being for the first time imbued with goods and truths, everyone is kept by the Lord in the affirmative idea that what he is told and taught by his parents and masters is true. With those who can become spiritual men this affirmative is confirmed by means of knowledges [scientifica et cognitiones]; for whatever they afterwards learn that has an affinity with it, insinuates itself into this affirmative, and corroborates it; and this more and more, even to affection. These are they who become spiritual men in accordance with the essence of the truth in which they have faith, and who conquer in temptations. But it is otherwise with those who cannot become spiritual men. Although during their childhood these are in the affirmative, yet in the age that follows they admit doubts, and thus trench upon the affirmative of good and truth; and when they come to adult age, they admit negatives, even to the affection of falsity. If these should be brought into temptations, they would wholly yield; and on this account they are exempted from them.
[4] But the real cause of their admitting doubts, and afterwards negatives, is to be found in their life of evil. They who are in a life of evil cannot possibly do otherwise; for as before said the life of everyone is his affection or love; and such as is the affection or love, such is the thought. The affection of evil and the thought of truth never conjoin themselves together. With those in whom there is an appearance of this conjunction, there is really no such conjunction, but only the thought of truth without the affection of it; and therefore with such persons truth is not truth, but only something of sound, or of the mouth, from which the heart is absent. Such truth even the worst can know, and sometimes better than others. With some also there is found a persuasion of truth, of such a nature that no one can know but that it is genuine; and yet it is not so if there is no life of good: it is an affection of the love of self or of the world, which induces such a persuasion that they defend it even with the vehemence of apparent zeal; nay, they will even go so far as to condemn those who do not receive it, or believe in the same way. But this truth is of such a quality as is the principle with each person from which it starts, being strong in proportion as the love of self or of the world is strong. It indeed attaches itself to evil, but does not conjoin itself with it, and is therefore extirpated in the other life. Very different is it with those who are in the life of good. With these truth itself has its own ground and heart, and has its life from the Lord.
