1173# 启18:18.“看见烧她的烟，就喊着”表示当他们看见因从他们的爱中流出的可怕虚假而受到的惩罚时，心智的悲伤。这从“喊着”、“烟”和“烧”的含义清楚可知：“喊着”是指心智的悲伤（对此，参看AE393,424,459节）；“烟”是指从尘世和身体之爱的邪恶中流出的地狱虚假（对此，参看AE539a,b,889,1131节）；“烧”是指对从他们的爱中流出的邪恶的诅咒和惩罚（对此，参看AE1083,1126节）。由此清楚可知，“看见烧她的烟，就喊着”表示当他们看见因从他们的爱中流出的可怕虚假而受到的惩罚时，心智的悲伤。
（续）（9）圣治的第九条律法是，主不是直接要么从祂自己那里，要么通过天使教导人真理，而是通过圣言，讲道，阅读，与他人的交谈和交流，因而通过他自己对这些事的思考来教导的。人就这样照着他出于功用而对真理的情感被光照。否则，人不能貌似出于自己行动。这条律法作为结果从前面所解释的圣治律法可推知，即：人必须处于自由，必须做他出于理性所做的事，必须貌似出于自己从他的理解力来思考，必须貌似出于自己从他的意愿来行善；而且他绝不可以被神迹或异象强迫相信任何事，或做任何事。这些律法是不可更改的，因为它们是神性智慧的律法，同时也是神性之爱的律法；然而，如果教导人不用方法，不要么通过流注，要么通过话语来教导，那么它们就会受到干扰。
此外，主流入或通过流注进入人心智的内层，并通过这些内层流入心智的外层，也流入其意愿的情感，并通过这情感流入其理解力的思维，而不是通过其理解力的思维流入情感。流入或通过流注进入人心智的内层，并通过这些内层流入心智的外层，就是扎根，并从根上产生；根在内层，产生在外层。再者，流入或通过流注进入意愿的情感，通过这情感流入理解力的思维，就是首先唤醒灵魂，通过灵魂形成其它一切事物；因为意愿的情感就像灵魂，理解力的思维通过这灵魂得以形成。此外，这就是从内在进入外在的流注，这种流注是可能的。对于流入人心智内层的东西，或流入其意愿情感的东西，或说对于进入其心智内层的流注，或进入意愿情感的流注，人一无所知；但关于这个主题，他很可能认为流注进入他心智的外层，或进入他理解力的思维，这将产生某种没有根的东西，或形成某种没有灵魂的东西。谁都能看出，这将违反神序；因此，这意味着摧毁，而不是建立。这一切使圣治的这条律法的真理变得显而易见。
1173. And cried out when they saw the smoke of her burning.- That this signifies grief of mind, from seeing punishment on account of the dire falsities which flowed from their loves, is evident from the signification of crying out, which denotes grief of mind, concerning which see above (n. 393, 424, 459); from the signification of smoke, which denotes infernal falsity flowing forth from the evils of worldly and bodily loves, concerning which see above (n. 539:6, 889, 1131); and from the signification of burning, which denotes the damnation and punishment of the evils springing from their loves, concerning which see above (n. 1083, 1126). It is evident from this that by their crying out when they saw the smoke of her burning, is signified grief of mind from seeing the punishment on account of the dire falsities springing from their loves.
[2] Continuation.- The ninth law of the Divine Providence is, That the Lord does not without the use of means teach man truths either from Himself or by angels, but that He teaches by means of the Word, by means of preaching, reading, conversations, and intercourse with others, and thus from private reflection arising out of those things; and that man is then enlightened according to his affection for truth grounded in use; otherwise he would not act as if of himself. These propositions follow as consequences from the laws of the Divine Providence previously explained, namely, that man should be in freedom, and act in all that he does from reason; that from his understanding he should think as if from himself, and thence from his will act as if from himself; and further, that he should not be driven by miracles or visions to believe any thing, or do any thing. These laws are unchangeable, because they are laws of the Divine Wisdom, and at the same time of the Divine Love; they would, however, be disturbed if man were taught without the use of means, either by influx or by discourse.
[3] The Lord, moreover, enters by influx into the interiors of man's mind, and through them into its exteriors; also, into the affection of his will, and through that into the thought of his understanding, but not through the thought of his understanding into the affection. To enter by influx into the interiors of man's mind, and through them into its exteriors, is to take root, and from the root to produce, the root being in the interiors, and production in the exteriors. Again, to enter by influx into the affection of the will, and through it into the thought of the understanding, is first to quicken the soul, and through it to form all other things; for the affection of the will is as it were a soul, by means of which the thoughts of the understanding are formed. This, again, is influx from the internal into the external, which is the kind of influx that exists.
Man knows nothing whatever of the influx into the interiors of his mind, nor of that which enters into the affection of his will; but on this subject, he is likely to think that influx takes place into the exteriors of his mind, and into the thought of his intellect; and this would be to produce something without a root, and to form something without a soul. Every one may see that this would be contrary to Divine Order, consequently, that it would mean destruction and not building up. From these things the truth of this law of the Divine Providence is clear.
1173. Verse 18. And they cried out when they saw the smoke of her burning signifies grief of mind when they saw the punishment on account of the direful falsities that flowed from their loves. This is evident from the signification of "crying out," as being grief of mind (See n. 393, 424, 459); also from the signification of "smoke," as being infernal falsity flowing from the evils of earthly and bodily loves (See n. 539, 88 539, 889, 1131); also from the signification of "burning," as being the condemnation and punishment of the evils flowing from their loves (See n. 1083, 1126). From all this it is clear that "they cried out as they saw the smoke of her burning," signifies grief of mind when they saw the punishment on account of the direful falsities that flowed from their loves.
(Continuation)
[2] 9. The ninth law of the Divine providence is that the Lord does not teach man truths either from Himself or through the angels immediately; but He teaches mediately by means of the Word, preaching, reading, conversation, and communication with others, and thus by thoughts within oneself about these things. Man is thus enlightened in the measure of his affection of truth from use. Otherwise man could not act as if from himself. This follows as a consequence from the laws of the Divine providence before explained, namely, that man must be in freedom, and must do what he does from reason; that he must think as if from himself from his understanding, and must do good as if from himself from his will; also that he must not be compelled to believe anything or do anything by miracles or by visions. These laws are unchangeable, because they are laws of the Divine wisdom and also of the Divine love; and yet they would be disturbed if man should be taught immediately, either by influx or by speech.
[3] Moreover, the Lord flows into the interiors of man's mind and through these into its exteriors, also into the affection of his will and through that into the thought of his understanding, but not the reverse. To flow into the interiors of man's mind and through these into its exteriors is to take root and from the root produce; for the root is in the interiors and production in the exteriors; and to flow into the affection of the will and through that into the thought of the understanding is first to inspire a soul, and through that to form all other things; for the affection of the will is like a soul whereby the thoughts of the understanding are formed. Furthermore, this is influx from what is internal into what is external, and such influx is possible. About what flows into the interiors of his mind, or about what flows into the affection of his will, man knows nothing; but he would know about that which flowed into the exteriors of his mind, or into the thought of his understanding, and this would be to produce something without a root, or to form something without a soul. Everyone can see that this would be contrary to Divine order, consequently that it would be to destroy and not to build up. By all this the truth of this law of the Divine providence is made clear.
1173. [Vers. 18.] "Et clamaverunt, videntes fumum combustionis ejus." - Quod significet dolorem animi ex visa punitione propter dira falsa, quae ex amoribus eorum scaturiverunt, constat ex significatione "clamare", quod sit dolor animi (de qua [supra] , n. 393, 424, 459); ex significatione "fumi", quod sit falsum infernale profluens ex malis amorum terrestrium et corporeorum (de qua [supra] , n. 539 [a, b] , 889, 1131); et ex significatione "combustionis", quod sit damnatio et punitio malorum ex amoribus illorum scaturientium (de qua [supra] , n. 1083, 1126); exinde patet quod per "clamaverunt videntes fumum combustionis ejus, significetur dolor animi, ex visa punitione propter dira falsa, quae ex amoribus eorum scaturiverunt.
[2] (Continuatio.)
(9) Lex Nona Divinae Providentiae: Quod Dominus non immediate doceat hominem vera, neque ex Se neque per angelos, sed quod doceat mediate per Verbum, per praedicationes, per lectiones, per loquelas et per commercia cum aliis, et sic per cogitationes secum ex illis, et quod homo tunc illustretur secundum affectionem veri ex usu: aliter non ageret homo sicut ex se. – Haec consequuntur ex legibus Divinae providentiae prius explicatis: ex his, – ut homo in libero sit, et ex ratione agat quod agit; ut ex intellectu sicut ex se cogitet, et inde ex voluntate sicut ex se faciat; tum ut non per miracula aut per visiones adigatur ad aliquid credendum, aut ad aliquid faciendum. Illae leges sunt immutabiles, quia sunt Divinae Sapientiae, et simul Divini Amoris: et tamen turbarentur si homo immediate doceretur, vel per influxum vel per loquelas.
[3] Praeterea influit Dominus in interiora mentis hominis, et per illa in exteriora ejus; tum in affectionem voluntatis ejus, et per illam in cogitationem intellectus ejus, non autem vicissim. Influere in interiora mentis hominis, et per illa in exteriora ejus, est radicem agere, et ex radice producere; radix est in interioribus, et productio in exterioribus: et influere in affectionem voluntatis et per illam in cogitationem intellectus, est primum inspirare animam, et per illam formare reliqua; nam affectio voluntatis est sicut anima, per quam cogitationes intellectus formantur: hoc quoque est influxus ab interno in externum, qui datur. Homo ne hilum scit de eo quod influit in interiora mentis ejus, nec de eo quod influit in affectionem voluntatis ejus; sed de eo sciturus est quod in exteriora mentis ejus, et quod in cogitationem intellectus ejus influeret; et hoc foret producere aliquid absque radice, et formare aliquid absque anima: quisque videre potest quod hoc foret contra Divinum ordinem, consequenter quod foret destruere et non aedificare. Ex his patet veritas hujus legis Divinae providentiae.