1168# “因一时之间，这么大的财富就被摧毁了”表示他们所获得的一切的丧失，和他们希望用来获利的一切的丧失。这从“一时之间被摧毁了”和“财富”的含义清楚可知：“一时之间被摧毁了”是指彻底毁灭（对此，参看AE1136节），因而是指一切的丧失；“财富”是指利益，也就是荣誉和财富，因而是指他们所获得的事物，也指教义和宗教或宗教说服的邪恶和虚假，也就是那些他们希望用来获利的事物。“财富”与启18:12–14所列举的“货物”具有相同的含义。
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人远离邪恶的程度，与他远离地狱的程度成正比，因为邪恶与地狱为一；他远离这些到何等程度，就在何等程度上进入良善，并与天堂结合，因为良善与天堂为一。人就这样成为另一个人；他的自由、良善、心智、理解力和意愿都改变了，因为他成了天堂的一位天使。他的自由以前是思想和意愿邪恶的自由，现在成了思想和意愿良善的自由，这种自由本身是本质上的自由。一个人直到处于这种自由，才第一次知道什么叫自由，因为以前，他出于邪恶的自由感觉良善的自由是奴役；但现在，他出于良善的自由感觉邪恶的自由是奴役；事实上，这才是邪恶自由的真实特征，或说它本身的样子。人以前所行的良善因来自邪恶的自由，故不可能是良善本身，因为对自我或世界的爱在它里面。良善只能源于爱；因此，爱如何，良善就如何，或说良善具有和爱一样的品质；如果爱是邪恶，那么它的快乐仍被感觉为良善，尽管它是邪恶。但他后来所行的良善是良善本身，因为它来自主，主是良善本身，如前所述。
人的心智在与天堂结合之前，是向后转动的，因为它还没有从地狱中被领出来。当它处于改造状态时，它从真理看良善，因而从左向右看，这违反秩序。但当心智与天堂结合时，它向前转动，并被提升到主那里，从右向左看，也就是从良善看真理，这符合秩序。这就是实现转动的方式。理解力和意愿也是这种情况，因为理解力是真理的接受者，意愿是良善的接受者。在人从地狱中被领出去之前，理解力和意愿并不行如一体；那时人出于理解力看到并承认他所不意愿的许多事，因为他不爱它们，或说它们不是他爱的对象。但当人与天堂结合时，理解力与意愿就行如一体，因为那时，理解力成了意愿的理解力；事实上，当这种转动实现时，人就会热爱他所意愿的任何事，他也会思想他出于爱所意愿的任何事。就这样，人通过貌似出于自己抵制邪恶，并与它们争战而远离它们之后，就进入对真理和良善的爱；那时，他所意愿，因而所做的一切，他也会思考，因而去说。
1168. For in one hour so great riches are devastated.- That this signifies the loss of everything which they had gained, and by which they hoped to make gain, is evident from the signification of being devastated in one hour, as denoting total destruction (concerning which see above, n. 1136), thus also the loss of all things; and from the signification of riches, as denoting gains, which are honours and wealth, thus the things which they have gained, and also the evils and falsities of doctrine and of religion, being those things by which they hoped to make gain. Similar things are signified here by riches, as above by the wares enumerated in verses 12, 13, 14.
[2] Continuation.- Man is removed from evils, in proportion as he is removed from hell, for evils and hell are one; and so far as he is removed from these, so far he enters into goods, and is conjoined with heaven, for goods and heaven are one. He then becomes another man, his freedom, his good, his mind, his understanding and will are changed, for he becomes an angel of heaven. His freedom, which before had been the freedom of thinking and willing evil, becomes the freedom of thinking and willing good, which in itself is essential freedom. When a man is in this freedom, he then first knows what freedom is, but not before, because from the freedom of evil he had felt the freedom of good as slavery, but now from the freedom of good he feels that the freedom of evil is slavery; for this is its true character. The good which he had done before, because it was from the freedom of evil, could not be good in reality, the love of self or of the world having been in it; for good does not exist from any other origin than love. Therefore the good is of the same quality as the love; if the love is evil, still its delight is felt as good, although it is evil. But the good which he does afterwards is good in reality, because from the Lord, who, as was said above, is good itself.
[3] The mind of man, before it has been conjoined to heaven, is turned backwards, because it has not yet been brought forth out of hell. But when it is in a state of reformation, it looks from truth to good, thus from the left to the right, which is contrary to order; but after it is conjoined with heaven it is turned forwards, and elevated to the Lord, and looks from right to left, that is, from good to truth, which is according to order. This is the way in which the turning is effected.
The case is similar with the understanding and will, for the former is a recipient of truth, and the latter a recipient of good. Before man is led out of hell, the understanding and will do not act as one, for at that time he sees and acknowledges from his understanding many things which he does not will, because they are not objects of his love. But when he is conjoined to heaven, his understanding and will act as one, the former becoming the agent of the latter. For when the turning is effected he loves what he wills, and that which he wills from love, he also thinks. In this way after a man is removed from evils by resistance and combat against them as if from himself, he comes into the love of truth and good, and then everything which he wills and thence does, he also thinks and thence speaks.
1168. [English version, ver. 17.] For in one hour were devastated so great riches signifies the loss of all that they had gained, and of all things by which they hoped to make gains. This is evident from the signification of "were devastated in one hour," as being total destruction (See n. Revelation 18:12-14.
(Continuation)
[2] So far as man is removed from evils he is removed from hell, for evils and hell are one; and so far as he is removed from these he enters into goods and is conjoined with heaven, for goods and heaven are one. Man thus becomes another man; his freedom, his good, his mind, and his understanding and will, are turned about, for he becomes an angel of heaven. His freedom, which before had been a freedom to think and will evil, becomes a freedom to think and will good, which in itself is essential freedom. Until a man is in this freedom he does not know what freedom is, for from the freedom of evil he felt the freedom of good to be slavery; but now from the freedom of good he feels the freedom of evil to be slavery, as it is in itself. The good that man had before done, since it was from the freedom of evil, could not be good in itself, for it had in it the love of self or of the world. Good can have no other, origin than love; therefore such as the love is such is the good; yet even when the love is evil its delight is felt as good, although it is evil. But after this change the good that man does is good in itself, because it is from the Lord who is good itself, as has been said above.
[3] The mind of man, before it was conjoined to heaven was turned backwards, because it had not been led out of hell. When it is in a state of reformation, it looks from truth to good, thus from left to right, which is contrary to order. But when the mind has been conjoined to heaven it is turned forwards and lifted up to the Lord and looks from right to left, that is, from good to truth, which is according to order. Thus a turning is brought about. It is the same with the understanding and will, since the understanding is a recipient of truth, and the will a recipient of good. Before man has been led out of hell the understanding and will do not act as one; for man then sees and acknowledges from the understanding many things that he does not will, because he does not love them. But when man has been conjoined to heaven the understanding and will act as one, for the understanding then becomes the will's understanding; for when the turning has been effected whatever a man wills he loves, and whatever he wills from love he thinks. Thus when a man has been removed from evils by resistance and combat against them as if from himself, he comes into the love of truth and good; and then everything that he wills and consequently does he also thinks and consequently speaks.
1168. [B.A. vers. 17.] "Quia una hora devastatae sunt tantae divitiae." - Quod significet jacturam omnium quae lucrati sunt, et per quae se lucraturos esse sperarunt, constat ex significatione "una hora devastari", quod sit exitium totale de qua [supra] , n. 1136), ita quoque jactura omnium; et ex significatione "divitiarum", quod sint lucra, quae sunt honores et opes, ita quae lucrati sunt, et quoque mala et falsa doctrinae et religiosi, quae sunt per quae se lucraturos esse sperarunt: similia hic per "divitias" significantur, quae supra per "merces", quae vers. 12-14, enumeratae sunt.
[2] (Continuatio.)
Quantum homo removetur a malis, tantum removetur ab inferno, quia mala et infernum unum sunt; et quantum ab his removetur, tantum intrat in bona, et conjungitur caelo, nam bona et caelum unum sunt. Homo tunc fit alius; invertitur liberum ejus, bonum ejus, mens ejus, ac intellectus et voluntas ejus, fit enim angelus caeli. Liberum ejus, quod prius fuerat liberum cogitandi et volendi malum, fit liberum cogitandi et volendi bonum, quod in se est ipsum liberum; cum homo in hoc est, tunc primum scit quid liberum, non autem prius, quoniam ex libero mali sentiverat liberum boni ut servum; nunc autem ex libero boni sentit liberum mali ut servum, sicut etiam in se est. Bonum, quod homo prius fecerat, quia ex libero mali, non potuit esse bonum in se; fuit amor sui aut mundi in illo: non datur bonum ex alia origine quam ex amore, inde qualis est amor, tale est bonum; si amor malus est usque ejus jucundum sentitur ut bonum, tametsi est malum: bonum autem quod homo postea facit est bonum in se, quia a Domino, qui est ipsum Bonum, ut supra dictum est.
[3] Mens hominis, antequam conjuncta fuit caelo, retrorsum versa fuit, quia nondum educta est ex inferno; at dum in statu reformationis est, spectat a vero ad bonum, sicut a sinistro ad dextrum, quod est contra ordinem; postquam autem mens conjuncta est caelo, antrorsum vertitur, et elevatur ad Dominum, ac spectat a dextro ad sinistrum, hoc est a bono ad verum, quod est secundum ordinem: ita fit versura. Simile est cum intellectu et voluntate, quia intellectus est recipiens veri et voluntas recipiens boni: antequam homo ex inferno eductus est, intellectus et voluntas non unum agunt; homo tunc ex intellectu plura videt et a noscit, quae non vult quia non amat; at vero quando homo conjun us est caelo, tunc intellectus et voluntas unum a unt, nam intellectus fit voluntatis; homo enim, quando versura facta est, quod vult hoc etiam amat, et quod vult ex amore, hoc cogitat; ita postquam homo remotus est a malis per resistentiam et pugnam contra illa sicut a se, venit in amorem veri et boni; et tunc omnia quae vult et inde facit etiam cogitat et inde loquitur.