1122# “必不见悲哀”表示他们永远不会遭受荒凉，也不会灭亡。这从“不见悲哀”的含义清楚可知，当论及表示（没有）保护的“寡妇”时，“不见悲哀”是指荒凉和灭亡。“悲哀”在此指的是统治，这种统治是没有止境的。此外，巴比伦人在心里说这些话，是因为他们通过各种技艺来坚固自己。他们已经这样做了，因为他们迎和自己，现在仍不断通过尘世和世俗之爱的快乐迎和自己，尤其迎和地上的首领，并通过这种方式捕捉灵魂，由此从内层与他们结合；他们坚固自己的方式还包括，如果人们没有表现出盲目的信仰，他们就利用炼狱的恐怖来激起他们的恐惧，每当有人出言反对他们的统治时，这人就会受到宗教裁判所的审判。此外，他们还利用他们所勒索的供词来窥探秘密；他们又通过增加修道院扩充军队，在城墙和城门的四围都部署了守卫。然而，他们只在地上有这样的守卫，在灵界却没有；在灵界，存在于最后审判之前的避难所不再提供给任何人。因为他们死后一进入灵界，就立刻被分离，那些出于自我之爱行使统治权的人都被扔进地狱；其余的人则被送往各个社群。因此，如今的巴比伦荒凉并灭亡了。
（关于《亚他那修信经》续，关于主）
在人看来，他似乎靠自己活着，但这是一个谬论；如果这不是一个谬论，那么人就能从自己爱神，从自己变得智慧。生命看似在人里面，或说表象是，生命在人里面，因为它从主流入他的至内层，而这些至内层远离他的思维视觉，因而远离感知；还因为作为生命的主因，和作为生命接受者的工具因，作为一个原因共同作用，这在工具因，也就是接受者，因而在人里面，感觉就好像在他自己里面一样。这种情况与以下感觉是一样的，即：光在眼睛里，并产生视觉；声音在耳朵里，并产生听觉；空气中的挥发性颗粒在鼻孔里，并产生嗅觉；食物的可溶性颗粒在舌头上翻动，并产生味觉；而事实上，眼睛、耳朵、鼻子和舌头都是接受性的器官物质，也就是工具因，而光、声音、空气中的挥发性颗粒和舌头上滚动的可溶性颗粒，是主因；这些原因，即工具因和主因，作为一个原因共同作用；起作用的，被称为主因，让自己被作用的，被称为工具因。人若更深地探究这个主题，就能看到，人就属于他的一切而言，是生命的一个器官，产生感觉和感知的东西从外面进入，正是生命本身使人貌似凭自己去感觉和感知。生命看似在人里面的另一个原因是，神性之爱具有这种性质，它渴望将自己的东西传给人，或说渴望它自己的东西是人的；但它仍教导说，这不是人的。主也渴望人貌似凭自己思考和意愿，并由此说话和行动，但他仍要承认，这不是凭他自己做到的。否则，人无法改造（关于这个主题，可参看AE971,973节）。
1122. And shall not see mourning.- That this signifies that they will never suffer desolation and will not perish, is evident from the signification of not to see mourning, when said of a widow, by whom is meant [without] defence, which means to be desolated and to perish; mourning refers here to dominion, which will not have an end. Such things also the Babylonians say in their hearts, inasmuch as they have fortified themselves by every art, not only in this that they have ingratiated themselves and do continually ingratiate themselves - especially with the chiefs of the earth - by the delights of earthly and worldly loves, and by that means, catch souls, and thus conjoin themselves to these interiorly; but also by terrifying men with the horrors of purgatory if they do not in blind faith believe, and by the judgment of the inquisition, if they speak against their dominion. They moreover make use of the confessions which they extort to pry into secret matters; and also, by the multiplication of monasteries they grow into armies, placing their guards on all sides, both at the walls and the gates. Such defences however they have on earth, but they have none in the spiritual world, where that refuge which existed before the Last Judgment, is no longer afforded to any one; for when they come there after death they are immediately separated, and those who have exercised dominion from the love of self are cast into hell; the rest are sent away into societies. Thus is Babylon at this day desolated, and ruined.
[2] Continuation concerning the Athanasian Creed, and concerning the Lord.- It appears to man as if he lived from himself, but this is a fallacy; for if it were not a fallacy, man would have been able to love God from himself, and to be wise from himself. The reason why it appears as if life were in man, is, that it flows in from the Lord into his inmost things that are removed from the sight of his thought, and thus from perception; and that the principal cause which is life, and the instrumental cause which is a recipient of life, act together as one cause, this being felt in the instrumental cause, which is the recipient, thus in man as in himself. The case in this respect is precisely similar to the sensation that light is in the eye and gives birth to sight; that sound is in the ear and gives birth to hearing; that the volatile particles in the air are in the nostrils and give birth to smell; and that the particles of food turning over upon the tongue, give birth to taste, when yet the eyes, the ears, the nostrils, and tongue are recipient organized substances, thus instrumental causes, while light, sound, the volatile particles in the air, and the particles rolling upon the tongue, are the principal causes; and these causes - the instrumental and the principal - act together as one cause. That is called principal which acts, and that is called instrumental which suffers itself to be acted upon. He who examines the subject more deeply, is enabled to see that man, in regard to everything pertaining to him, is an organ of life, and that that which causes sensation and perception enters from the outside, and that it is life itself which causes a man to feel and to perceive as if from himself. Another reason why it appears as if life were in man, is, that the Divine Love is such, that it desires to communicate to man that which is its own, but still it teaches that it is not man's. The Lord also desires that man should think and will, and thence should speak and act, as if from himself, but that still he should acknowledge that it is not from himself, otherwise he cannot be reformed. Upon this subject see above (n. 971, 973).
1122. And mourning I shall not see, signifies that they will never be in desolation and will not perish. This is evident from the signification of "not to see mourning" (when predicated of a "widow," which signifies defense) as being to be desolated and perish. "Mourning" here has reference to dominion and to its having no end. Moreover, such things the Babylonians say in their hearts, because they have fortified themselves by every art. This they have done by having ingratiated and by continually ingratiating themselves by means of the delights of earthly and worldly loves, especially with the chief men of the earth, and thereby catching souls and interiorly conjoining themselves to them; they have fortified themselves also by exciting terror by means of the horrors of purgatory if they do not manifest a blind faith; also by the judgment of the inquisition whenever anyone speaks against their dominion; moreover by confessions, which they extort, and by which they search out secret things; and further by the multiplication of monasteries, which have increased into armies, from which they send out emissaries in every direction as so many guards both at the walls and gates. These defenses pertain, however, to those who are on earth, and not to those who are in the spiritual world; where no one has any longer the refuge they had before the Last Judgment. For when they come thither after death they are immediately separated, and those who have exercised dominion from the love of self are cast into hell, and the others are sent away into societies. Thus Babylon at this day has been desolated and has perished.
(Continuation respecting the Athanasian Faith and respecting the Lord)
[2] The appearance to man is that he lives from himself, but this is a fallacy; if it were not a fallacy man would be able to love God from himself, and be wise from himself. The appearance is that life is in man, because it flows in from the Lord into his inmosts, which are far removed from the sight of his thought, and thus from perception; also for the reason that the principal cause which is life and the instrumental cause which is a recipient of life act together as one cause, and this is felt in the instrumental cause which is the recipient, that is, in man, as if it were in him. It is exactly the same as our feeling that the light, which is the cause of sight, is in the eye, and that sound, which is the cause of hearing, is in the ear, and that the volatile particles in the air that cause smell are in the nose, that the soluble particles of food that cause taste are on the tongue; when the truth is that the eyes, the ears, the nose, and the tongue, are recipient organized substances, that is, instrumental causes, while light, sound, the volatile particles in the air, and the soluble particles on the tongue, are the principal causes, and these act together as one cause; that which acts is called the principal, and that which suffers itself to be acted upon is called the instrumental. He who examines the subject more deeply can see that man, as to each and every thing pertaining to him, is an organ of life, and that what produces sensation and perception flows in from without, and that the life itself is what causes man to feel and to perceive as if from himself. Another reason why life appears to be in man is that the Divine love is such that it desires its own to be man's, and yet it teaches that it is not man's. And the Lord wills that man should think and will and in consequence speak and act as if from himself, and yet should acknowledge that this is not done from himself. Otherwise man could not be reformed (See above, n. 971, 973).
1122. "Et luctum non videbo." - Quod significet quod nusquam desolatio illis et perituri sint, constat ex significatione "luctum non videre", cum de "vidua" per quam significatur tutela, quod sit desolari et perire; "luctus" hic spectat dominium, quod hoc non finem habiturum sit. Talia etiam Babylonici corde dicunt, quia se omni arte muniverant, non modo per id quod per jucunda amorum terrestrium et mundanorum se insinuaverint, et continue insinuent, imprimis apud principes terrae, et per illa captent animas, et sic interius se conjungant illis; sed etiam per id, quod terreant per horrenda in purgatorio si non caecam fidem praestent, tum per judicium inquisitorium, si contra dominium illorum quis loquatur; et insuper per confessiones, quas extorquent, per quas occulta investigant; et insuper per multiplicationem monasteriorum, ex qua crescunt in exercitus, ex quibus undiquaque emittunt custodes et ad muros et ad portas. At hae tutelae sunt illis qui in terra, sed non sunt aliquae illis in mundo spirituali; ibi amplius non alicui est refugium, sicut illis fuerat ante ultimum judicium: nam cum illuc post mortem veniunt, statim separantur, et illi qui dominia ex amore sui exercuerunt, in infernum conjiciuntur; reliqui amandantur in societates; ita Babylon hodie desolata est et periit.
[2] (Continuatio de Fide Athanasiana, et de Domino.)
Apparet homini sicut vivat ex se, sed est fallacia; nam si non foret fallacia, potuisset homo amare Deum a se, et sapere a se. Quod appareat sicut vita sit in homine, est quia influit a Domino in intima ejus, quae remota sunt a visu cogitationis ejus, et sic a perceptione: tum quia causa principalis quae est vita, et causa instrumentalis quae est recipiens vitae, simul unam causam agunt, et hoc sentitur in causa instrumentali, quae est recipiens, ita in homine sicut in illo; hoc fit prorsus sicut sentitur lux in oculo ex qua visus, sonus in aure ex quo auditus, partes in aere volatiles in nare ex quibus olfactus, ac partes volubiles cibariorum super lingua ex quibus gustus; cum tamen oculi, aures, nares et lingua sunt substantiae organizatae recipientes, ita causae instrumentales, ac lux, sonus, partes volantes in aere, et partes volventes se super lingua, sunt causae principales, quae simul unam causam agunt; principale dicitur quod agit, et instrumentale quod patitur se agi: qui altius rimatur, potest scire quod homo quoad omnia et singula ejus sit organum vitae, et id quod producit sensum et perceptionem influat ab extra, et quod ipsa vita faciat ut homo sentiat et percipiat sicut a se. Quod appareat sicut vita sit in homine, est etiam causa, quia Divinus Amor talis est ut quod suum est velit esse hominis, sed usque docet quod non sit hominis. Vult etiam Dominus ut homo cogitet et velit ac inde loquatur et faciat sicut a se, sed ut usque agnoscat quod non sit a se; aliter homo reformari nequit (de qua re videatur supra. n. 971, 973).