1171# “都远远地站着”表示现在不像以前那样因恐惧而处于这些事物。这从“远远地站着”的含义清楚可知，“远远地站着”是指处于外在（对此，参看AE1133节）；故在这种情况下是指因恐惧而没有处于愚蠢虚幻的智慧、聪明和知识，他们以前用它们来确认其教义和宗教或宗教说服的邪恶和虚假；因为当人看见那些处于其中的人所受的惩罚和折磨时，恐惧会使他从这些东西中退出。
（续）
对于前面所说的，补充以下内容：
（1）改造之前，理解力的光就像月光，照着真理和良善的知识而清晰；但改造之后，它就像阳光，照着将真理和良善的知识应用于生活的功用而清晰。
（2）理解力之所以没有被摧毁，是为了人可以知道真理，并出于真理看见他意愿的邪恶，并因看见它们而貌似出于自己抵制它们，从而被改造。
（3）然而，人不是靠理解力被改造的，而是通过理解力认识真理，并出于这些真理看见邪恶而被改造的；因为主的圣治运作进入人的意愿之爱，并从这爱进入理解力，而不是从他的理解力进入他的意愿之爱。
（4）意愿之爱照其品质而赋予聪明。来自属灵之爱的属世之爱在文明和道德的事物上赋予聪明；但属世之爱中的属灵之爱在属灵事物上赋予聪明。但纯属世之爱和来自它的骄傲自大不会在属灵事物上赋予聪明，而是赋予确认它所喜欢的任何东西的能力，并且确认后，理解力如此迷恋，以至于视虚假为真理，视邪恶为良善。然而，这爱不会夺走理解在自己光中的真理的能力；当它存在时，它会夺走它，但当它不存在时，不会夺走它。
（5）当意愿被改造，属于理解力的智慧变成属于意愿的爱的智慧时，或当智慧成为对真理和在自己形式中的良善的爱时，人就像春天的园子，在春天，热与光合一，将灵魂或生命赋予萌芽。属灵的萌芽就是来自爱的智慧的产物；在这种情况下，每一个产物里面都有来自这爱的一个灵魂，而它的衣服来自智慧。因此，意愿就像父亲，理解力则像母亲。
（6）这就是人的生命，不仅是他心智的生命，还是他身体的生命，因为心智的生命与身体的生命通过对应行如一体。事实上，意愿或爱的生命对应于心脏的生命，理解力或智慧的生命对应于肺脏的生命；这些是身体生命的两个源头。人不知道情况就是这样；但正因如此，恶人无法生活在天堂，善人也无法生活在地狱。因为两者中的每一个若不在那些与他意愿的生命，因而与他理解力的生命行如一体的人当中，都会变得像死了一样。当他在这些人当中，且只有在这些人当中时，他的心脏才会自由跳动，他的肺脏才会自由呼吸。
1171. Stood afar off.- That this signifies not so now, in those things by reason of fear, is evident from the signification of standing afar off, which denotes to be in externals, concerning which see above (n. 1133); in this case, therefore, not to be in that foolish wisdom, intelligence, and knowledge, from which they before, through fear, confirmed the evils and falsities of their religion and its doctrine; for fear causes man to remove himself from these things when he sees those who were of such a character punished and tormented.
Continuation.- To the preceding observations we will add the following:-
1. That before reformation the light of the understanding is like the light of the moon, clear according to the knowledges of truth and good; but after reformation it is like the light of the sun, clear according to the application of the knowledges of truth and good to the uses of life.
2. The reason why the understanding has not been destroyed is that man may be able to know truths, and from them see the evils of his will; and when he sees these, may be able to resist them as if from himself, and thus be reformed.
3. But still, man is not reformed by virtue of understanding but by means of his understanding acknowledging truths, and from these seeing evils; for the operation of the Lord's Divine Providence is into the love of man's will, and from that love into the understanding, and not from his understanding into the love of his will.
4. That the love of the will, according to its quality, imparts intelligence; natural love from spiritual giving intelligence in things civil and moral; but spiritual love in natural giving intelligence in spiritual things. But love merely natural, and the conceit arising from it, imparts no intelligence in spiritual things, but rather gives the faculty of confirming whatsoever it pleases, and after such confirmation the understanding is so infatuated that it sees falsity as truth, and evil as good. This love, however, does not take away the faculty of understanding truths in their own light; it takes it away when it is present, but not when it is absent.
5. When the will is reformed and the wisdom which belongs to the understanding becomes that of the love which belongs to the will, or when wisdom becomes the love of truth and of good in its own form, then man is like a garden, in the time of spring, when heat is united to light, imparting life (animam) to the germinations. Spiritual germinations are the productions of wisdom from love, and there are in this case in every production a soul from that love, and its clothing from wisdom. The will is therefore like a father, and the understanding like a mother.
6. Such then is the life of man, not only the life of his mind (animus), but also that of his body, because the life of the mind acts in unison with the life of the body by correspondences. For the life of the will or love corresponds to the life of the heart, and the life of the understanding or wisdom corresponds to the life of the lungs; and these are the two sources of the life of the body. That this is the case is unknown, nevertheless it is from this fact that an evil man cannot live in heaven, nor a good man in hell. For each of these becomes as it were dead, if he is not among those with whom the life of his will and that of his understanding originating in it act in unison; among such, and among such only, does his heart beat responsively and his lungs breathe freely.
1171. Stood afar off signifies not now in these things as before because of fear. This is evident from the signification of "standing afar off," as being to be in externals (See n. 1133), so here because of fear, not to be in that delusive wisdom, intelligence, and knowledge by which they had before confirmed the evils and falsities of their doctrine and religious persuasion; for fear causes man to withdraw from these things when he sees the punishments and torments of those who are in them.
(Continuation)
Let the following be added to what has been said.
1. Before reformation the light of the understanding is like the light of the moon, clear according to the knowledges of truth and good; but after reformation it is like the light of the sun, clear according to the application of the knowledges of truth and good to the uses of life.
2. The reason that the understanding has not been destroyed is that man may know truths, and from truths see the evils of his will, and seeing them he may resist them as if from himself, and thus be reformed.
3. And yet man is not reformed from his understanding, but by means of the recognition of truths by the understanding and its seeing evils by them; for the operation of the Lord's Divine providence is into the love of man's will, and from that into the understanding, and not the reverse.
4. The love of the will gives intelligence according to its quality. Natural love from spiritual love gives intelligence in civil and moral matters; but spiritual love in natural love gives intelligence in spiritual matters; but merely natural love and the conceit that comes from it does not give intelligence in spiritual matters, but gives the ability to confirm whatever it pleases, and after confirmation so infatuates the understanding that it sees falsity as truth, and evil as good. Nevertheless, this love does not take away the ability to understand truths in their light; when it is present it takes it away, but not when it is absent.
5. When the will has been reformed, and the wisdom belonging to the understanding has come to be of the love belonging to the will, that is, when wisdom comes to be the love of truth and good in its form, man is like a garden in spring time, when heat is united to light and gives a soul to the germinations. Spiritual germinations are such productions of wisdom from love; and in every such production there is a soul from that love, while its clothing is from wisdom; thus the will is like a father and the understanding like a mother.
6. Such is man's life, not only the life of his mind, but also the life of his body, since the life of the mind acts as one with the life of the body by correspondences. For the life of the will or love corresponds to the life of the heart, and the life of the understanding or wisdom corresponds to the life of the lungs; and these are the two fountains of the life of the body. Man does not know that this is so; nevertheless it is for this reason that an evil person cannot live in heaven, or a good person in hell. For either of these becomes as it were dead when he is not among those with whom the life of his will and thus the life of his understanding acts as one. When he is among such his heart beats freely, and his lungs respire freely; but not when he is among others.
1171. "Et longinquo steterunt." - Quod significet nunc non ita in illis propter timorem, constat ex significatione "e longinquo stare", quod sit in externis esse (de qua [supra] , n. 1133); hic itaque non in illa fatua sapientia, intelligentia et scientia esse, ex quibus mala et falsa doctrinae et religiosi prius confirmaverunt, propter timorem; timor enim facit ut homo sicut absens ab illis sit, dum videt illos qui tales fuerunt puniri et cruciari.
(Continuatio.)
Illis adjiciendum est,
(1.) Quod lux intellectus ante reformationem sit sicut lux lunae clara secundum cognitiones veri et boni; at post reformationem sicut lux solis, clara secundum applicationem cognitionum veri et boni ad usus vitae.
(2.) Causa quod intellectus non destructus sit, est ut homo possit cognoscere vera, et ex illis videre mala suae voluntatis, ac dum videt illa possit resistere illis sicut a se, et sic reformari.
(3.) Sed usque homo non reformatur ex intellectu, sed per id quod intellectus agnoscat vera, et ex illis videat mala: nam operatio Divinae providentiae Domini est in amorem voluntatis hominis, et ab illo in intellectum, et non vicissim.
(4.) Quod amor voluntatis secundum quale suum det intelligentiam. Amor naturalis ex spirituali dat intelligentiam in civilibus et moralibus; amor autem spiritualis in naturali dat intelligentiam in spiritualibus; amor autem mere naturalis et inde fastus, non dat aliquam intelligentiam in spiritualibus, sed dat facultatem confirmandi quodcunque lubet, ac post confirmationem infatuat intellectum, ut videat falsum sicut verum, ac malum sicut bonum: sed usque hic amor non tollit facultatem intelligendi vera in luce illorum; tollit cum adest, et non tollit cum abest.
(5.) Quando voluntas reformata est, et sapientia quae intellectus fit amoris qui est voluntatis, seu quando sapientia fit amor veri et boni in sua forma, tunc homo est sicut hortus tempore veris, quando calor unitus est luci, et dat animam germinationibus; germinationes spirituales sunt productiones sapientiae ex amore, et tunc in omni productione est anima ex illo amore, ac induitio ejus ex sapientia; ita est voluntas sicut pater, et intellectus sicut mater.
(6.) Talis tunc est vita hominis, non modo vita animi ejus, sed etiam vita corporis ejus, quoniam vita animi unum agit cum vita corporis per correspondentias; vita enim voluntatis seu amoris correspondet vitae cordis, ac vita intellectus seu sapientiae correspondet vitae pulmonis, quae sunt bini fontes vitae corporis; quod ita sit homo nescit, attamen inde est quod malus non possit vivere in caelo, et quod bonus non possit vivere in inferno; fit unus et alter sicut mortuus, si non sit inter illos cum quibus vita voluntatis ejus et inde vita intellectus ejus una agunt; inter illos et non inter alios cor ejus libere se reciprocat, et inde pulmo ejus libere respirat.