1175# “他们又把尘土撒在头上，哭泣悲哀，喊着”表示悲伤，并承认他们因照这种宗教或宗教说服及其教义生活而受到诅咒。这从“把尘土撒在头上”和“哭泣悲哀，喊着”的含义清楚可知：“把尘土撒在头上”是指因诅咒而哀悼（由此可推知，这是由于照着这个宗教或宗教说服及其教义生活）；“哭泣悲哀，喊着”是指为他们因这种生活而受到诅咒感到悲伤，“喊着”与教义有关，“哭泣悲哀”表示灵魂和内心的悲伤，如前所述（AE1164节）。“把尘土撒在头上”是指因诅咒而哀悼，因为“尘土”表示受诅咒之物，“头”表示这个人自己。“尘土”表示受诅咒之物，因为地狱在下面，天堂在上面；从地狱不断呼出来自邪恶的虚假，因此，它们上面的尘土表示受诅咒之物（对此，也可参看AE742节）。由于“尘土”的这种含义，所以在代表性教会，当他们做了恶事，并为此悔改时，把尘土撒在头上，以此证明他们悔改，是一种习俗。
情况就是这样，这一点可从以下经文清楚看出来。以西结书：他们必放声痛哭，把尘土撒在头上，在灰中打滚。（以西结书27:30）“把尘土撒在头上”表示因诅咒而哀悼，“在灰中打滚”表示更深的哀悼，“灰”表示受诅咒之物，因为产生它们的火表示地狱之爱。耶利米哀歌：
锡安女子的长老都坐在地上，默默无声，他们把尘灰撒在头上；耶路撒冷的处女都垂头至地。（耶利米哀歌2:10）
这些事物代表由于他们所悔改的邪恶和虚假而悲伤和哀悼的状态，因而表示承认他们受到诅咒。“锡安女子”表示教会，“耶路撒冷的处女”表示教义真理；“坐在地上，默默无声”表示心智的悲伤；“把尘灰撒在头上”表示承认他们受到诅咒，“垂头至地”表示承认他们在地狱里。约伯记：
约伯的朋友们各人撕裂外袍，把尘土向天扬起来，落在自己的头上。（约伯记2:12）
“把尘土向天扬起来，落在头上”表示哀悼，因为约伯似乎受到诅咒。“尘土落在头上”表示因邪恶的诅咒而哀悼，“撕裂外袍”表示因虚假的诅咒而哀悼。滚于尘土之中（弥迦书1:10）所表相同。悔改也这样被代表，这一点从约伯记明显看出来：
我在尘土和炉灰中懊悔。（约伯记42:6）由于“尘土”表示诅咒，所以有话对蛇说：你必用肚子行走，尽你一生的日子吃尘土。（创世记3:14）“蛇”表示那些扭曲圣言真理，通过这种方式巧妙而狡猾地欺骗的人。因此，
在以赛亚书：
尘土必作蛇的食物。（以赛亚书65:25）
由此清楚可知，“尘土”表示受诅咒之物，“把尘土撒在头上”是对诅咒的证明。
（续）
这些事已经提前说明了，现在要解释何为情感，或情感的性质是什么，然后解释为何主通过情感，而不通过思维引导人，最后说明人无法以其它方式得救。
（1）何为情感，或说情感的性质是什么：情感与爱的意思是一样的。但爱就像一个源泉，情感则像从这源泉流出的溪流；因此，情感就是爱的延续。像源泉一样的爱在人的意愿中；情感，也就是它的溪流，连续不断地流入理解力，在那里通过来自真理的光产生思维，就像花园里热的作用力通过光线产生萌芽一样。此外，爱在起源上就是天堂的热，真理在起源上就是天堂的光线，思维则是它们的婚姻或结合的萌芽。天堂的所有社群都来自这样一种婚姻或结合，这些社群是无数的，在本质上都是情感；因为它们来自从显为太阳的主发出的热，也就是爱，和光，也就是智慧。因此，这些社群，随着它们里面的热与光结合，光与热结合而为对良善与真理的情感。这就是所有在这些社群里的人之思维的起源。这清楚表明，天堂社群不是思维，而是情感；因此，通过这些社群被引导就是通过情感被引导，也就是说，通过情感被引导就是通过社群被引导；因此，在接下来的内容中，要用情感这个词来代替社群。
（2）现在要说明，为何主通过情感，而不通过思维引导人。当人被主通过情感来引导时，他能照着圣治的一切律法被引导；但如果他通过思维被引导，则不能。情感不向人显现，但思维会显现；情感也产生思维，但思维不产生情感；表面上看，思维似乎具有这种能力，但这是一个谬误。当情感产生思维时，它们也产生属于人的一切，因为它们构成他的生命。此外，这在世上也是众所周知的。如果你能把一个人留在他自己的情感中，那么你就把他束缚住了，可以随心所欲地把他带到任何地方；在这种情况下，单单一个理由就胜过一千个理由。但如果你不能把他留在他自己的情感中，那么理由是无济于事的，因为他的情感与这些理由并不和谐一致，故要么扭曲它们，要么弃绝它们，要么摧毁它们。如果主直接通过人的思维，而不是通过他的情感引导他，情况也是这样。再者，当主通过情感引导一个人时，在这个人看来，就好像他貌似凭自己自由思考，也貌似凭自己自由说话和自由行动。这就是为何主不直接教导人，而是通过圣言、来自圣言的教义和讲道，以及与其他人的交谈和来往间接教导人；因为人从这些事中貌似凭自己自由思考。
（3）人不能以其它方式得救。这一点从前面关于圣治律法所说的，以及以下事实可推知，即：在人里面，思维不产生情感。因为如果人知道圣言的全部内容和教义的一切，甚至知道天使所拥有的智慧奥秘，也思想并谈论它们，而他的情感却仍是邪恶的欲望，那么他不能被主从地狱中领出来。因此，很明显，如果人通过进入他思维的流注从天堂被教导，那就像把种子撒在路上，或撒在水里，或雪里、火里。
1175. And they cast dust upon their heads, and cried out, weeping and mourning.- That this signifies grief, and confession that by a life according to that religion and its doctrine they were damned, is evident from the signification of casting dust upon their heads, which denotes mourning on account of damnation. - That this is on account of life according to that religion and its doctrine, follows as a consequence; - and from the signification of crying out, weeping and mourning, which denotes a state of grief on account of those things, to cry out having reference to doctrine, while to weep and mourn signify grief of soul and heart, as above (n. 1164). The reason why casting dust upon the head denotes mourning on account of damnation, is, because by dust is signified what is damned, and head the man himself. Dust signifies what is damned, because the hells are beneath and the heavens above; and from the hells an exhalation of falsity from evil arises perpetually, consequently the dust over them signifies what is damned, concerning which see also above (n. 742). On account of this signification of dust it was usual in the representative church to cast dust upon the head, when any one had committed evil, and repented, for by that means they testified their repentance.
[2] That this was the case is evident from the following passages.
In Ezekiel:
"They shall cry out bitterly and shall cast dust upon their heads, they shall roll themselves in ashes" (27:30);
by casting dust upon their heads is signified mourning on account of damnation; and by rolling themselves in ashes is signified mourning yet deeper; for ashes signify what is damned, because the fire that produces them signifies infernal love.
In Lamentations:
"They sit upon the earth, the elders of the daughter of Zion keep silence, they have cast up dust upon their heads, the virgins of Jerusalem hang down their heads to the ground" (2:10).
These things represented a state of grief and mourning, because of evils and falsities - of which they repented - and thus confession that they were accursed. The daughter of Zion signifies the church, and the virgins of Jerusalem signify the truths of doctrine. To sit upon the earth and keep silence signifies grief of mind; to cast up dust upon the head signifies confession that they were accursed, and to hang down the head to the earth, signifies confession that they were in hell.
In Job:
The friends of Job "rent their garments, and scattered dust upon their heads towards heaven" (2:12).
To scatter dust upon the head towards heaven signifies mourning, because Job appeared to be accursed. Mourning on account of the curse of evil is signified by dust upon the head, while by rending the garments is signified mourning on account of the curse of falsity. The signification of rolling themselves in the dust, in Micah 1:10, is similar.
That penitence was similarly represented, is clear also from Job:
"I repent upon dust and upon ashes" (42:6).
Since dust signifies damnation, it was therefore said to the serpent,
"Upon thy belly shalt thou walk, and dust thou shalt eat, all the days of thy life" (Genesis 3:14).
The serpent signifies infernal evil with those who pervert the truths of the Word, and by that means artfully and craftily deceive. Similarly in Isaiah:
"Dust shall be the serpent's bread" (65:25).
It is evident from these things that dust signifies what is accursed; and that to cast dust upon the head means to testify to damnation.
[3] Continuation.- These things having been stated, an explanation shall be given of the nature of affection, and afterwards why man is led of the Lord by means of affections and not by means of thoughts, and lastly it shall be shown that a man cannot be saved in any other way.
1. . What is the nature of affection. The meaning of affection is similar to that of love, but love is, as it were, the fountain, and affections are, as it were, the streams which flow from it; they are thus also continuations of it. Love is like a fountain in man's will; his affections, which are its streams, flow by continuity into his understanding, and there by means of light from truths they produce thoughts, precisely as the influences of heat in a garden cause germinations by means of the rays of light. Love also, in its origin, is the heat of heaven, truths in their origin are the rays of the light of heaven, and thoughts are germinations from their union. From such a union spring all the societies of heaven, which are innumerable, and which in their essence are affections; for they are from the heat which is love, and from the wisdom which is light proceeding from the Lord as a sun. For this reason, those societies, in proportion as the heat in them is united to the light, and the light is united to the heat, are affections for good and truth. This is the origin of the thoughts of all who are in those societies. From this it is evident, that the societies of heaven are not thoughts, but affections; that, consequently, to be led by these societies is to be led by affections, or to be led by affections is to be led by societies, and therefore in what now follows, instead of societies the term affections shall be applied.
[4] 2. . It shall now be shown why man is led of the Lord by means of his affections, and not by means of his thoughts. While man is led of the Lord by means of his affections, he is capable of being led according to all the laws of the Lord's Divine Providence; but not if he is led by means of his thoughts. Affections do not manifest themselves before a man, but thoughts do; affections again produce thoughts, but thoughts do not produce affections; it appears as if thoughts had this power, but it is a fallacy. And since affections produce thoughts, they also produce everything belonging to man, because they constitute his life. This is also well known in the world. For if you retain a man in his own affection, you have him in bonds, and can lead him where you please, and, in this case, one reason goes as far as a thousand; but if you do not retain him in his own affection, reasons are of no avail; for his affection, not being in harmony with these, perverts, rejects, or destroys them. The case would be similar if the Lord were to lead man by means of his thoughts immediately, and not by means of his affections. Also, when a man is led of the Lord by means of his affections, it appears to him as if he thought freely from himself, and as if he also spoke and acted in the same way. Hence, it is, that the Lord does not teach man without the use of means, but by the employment of them, such as the Word, doctrines, and preaching from the Word, and conversation, and intercourse with others; for from these things man thinks freely as if from himself.
[5] 3. . That man can be saved in no other way, follows both from what has been said concerning the laws of the Divine Providence, and also from this fact, that thoughts do not give rise to affections in man. For if man knew the whole contents of the Word, and everything of doctrine, even to the arcana of wisdom which the angels possess, and moreover thought and spoke of them, while his affections were still concupiscences of evil, it would not nevertheless be possible for him to be led out of hell by the Lord. It is therefore evident, that if man were taught from heaven by influx into his thoughts, it would be like casting seed upon the highway, or into water, upon snow, or into fire.
1175. Verse 19. And they cast dust upon their heads and cried out weeping, and mourning, signifies grief and confession that by a life according to that religious persuasion and its doctrine they were condemned. This is evident from the signification of "to cast dust upon the head," as being to mourn because they were condemned (it follows as a consequence that it was on account of life according to that religious persuasion and its doctrine); also from the signification of "to cry out weeping and mourning," as being grief that they were condemned by such a life, "to cry out" having reference to doctrine, and "to weep and mourn" signifying grief of soul and heart (as above, n. 1164. "To cast dust upon the heads" means mourning on account of condemnation, because "dust" signifies what is condemned, and "head" the man himself. "Dust" signifies what is condemned, because the hells are beneath and the heavens are above, and from the hells falsity from evil unceasingly breathes forth, consequently the dust over them signifies what is condemned (See also above, n. 742. Because of this signification of "dust" it was a custom in the representative churches to cast dust upon their heads when they had done evil and had repented of it, thus giving proof of their repentance.
[2] That this was so can be seen from the following passages. In Ezekiel:
They shall cry bitterly and shall cast up dust upon their heads, they shall roll themselves in ashes (Ezekiel 27:30).
"To cast up dust upon their heads" signifies mourning because of condemnation, and "to roll themselves in ashes" signifies still deeper mourning, for "ashes" signify what is condemned, because the fire from which they come signifies infernal love. In Lamentations:
The elders of the daughter of Zion sit upon the earth, they keep silence, they have cast up dust upon their heads; the virgins of Jerusalem hang down their heads to the earth (Lamentations 2:10).
By such things grief and mourning because of evils and falsities of which they repented, and thus confession that they were condemned, were represented. "Daughter of Zion" signifies the church, and "virgins of Jerusalem" signify truths of doctrine; "to sit upon the earth and keep silence" signifies grief of mind; "to cast dust upon the head" signifies confession that they were condemned, and "to hang down the head to the earth" signifies confession that they were in hell. In Job:
The friends of Job rent everyone his mantle, and sprinkled dust upon their heads toward heaven (Job 2:12).
"To sprinkle dust upon the head towards heaven" signifies mourning on account of Job, who seemed to be condemned. Mourning on account of condemnation of evil is signified by "dust upon the head," and "rending the mantle" signifies mourning on account of condemnation of falsity. The same is signified by:
Rolling themselves in the dust (Micah 1:10).
That repentance was thus represented is evident in Job:
I repent upon dust and upon ashes (Job 42:6).
Because "dust" signifies condemnation, it was said to the serpent:
Upon the belly shalt thou go, and dust shalt thou eat all the days of thy life (Genesis 3:14).
The "serpent" signifies infernal evil with those who pervert the truths of the Word, and thereby deceive artfully and craftily. So in Isaiah:
Dust shall be the serpent's bread (Isaiah 65:25).
From all this it is clear that "dust" signifies what is condemned, and that "to cast dust upon the head" is a testification of condemnation.
(Continuation)
[3] All this having been premised it shall now be told what affection is, and afterwards why man is led by the Lord by means of affections and not by means of thoughts, and lastly that man can be saved in no other way.
What affection is. The same is meant by affection as by love. But love is like a fountain and affections are like the streams therefrom, thus affections are continuations of love. Love as a fountain is in the will of man; affections, which are streams from it, flow by continuity into the understanding, and there by means of light from truths produce thoughts, just as the influences of heat in a garden produce germinations by means of rays of light. Moreover, love in its origin is the heat of heaven, and truths in their origin are the rays of light of heaven, and thoughts are germinations from their marriage.
From such a marriage are all the societies of heaven, which are innumerable, which in their essence are affections; for they are from the heat that is love and from the wisdom that is light from the Lord as a sun. Therefore these societies, as heat in them is united to light, and light is united to heat, are affections of good and truth. From this are the thoughts of all in these societies. This makes clear that the societies of heaven are not thoughts but affections, consequently to be led by means of these societies is to be led by means of affections, that is, to be led by means of affections is to be led by means of societies; and for this reason in what now follows the term affections will be used in place of societies.
[4] Why man is led by the Lord by means of affections and not by means of thoughts shall now be told. When man is led by the Lord by means of affections he can be led according to all the laws of His Divine providence, but not if he should be led by means of thoughts. Affections do not become evident to man, but thoughts do; also affections produce thoughts, but thoughts do not produce affections; there is an appearance that they do, but it is a fallacy. And when affections produce thoughts they produce all things of man, because these constitute his life. Moreover, this is known in the world. If you hold a man in his affection you hold him bound, and lead him wherever you please, and a single reason is then stronger than a thousand. But if you do not hold man in his affection reasons are of no avail, for his affection, when not in harmony with them, either perverts them or rejects them or extinguishes them. It would be similar if the Lord should lead man by means of thoughts immediately, and not by means of affections.
Again, when a man is led by the Lord by means of affections, it seems to him as if he thought freely as if of himself, and spoke freely and acted freely as if of himself. And this is why the Lord does not teach man immediately, but mediately by means of the Word, and by means of doctrines and preachings from the Word, and by means of conversations and interaction with others; for from these things man thinks freely as if of himself.
[5] In no other way can man be saved. This follows both from what has been said about the laws of the Divine providence and also from this, that thoughts do not produce affections in man. For if man knew all things of the Word, and all things of doctrine, even to the arcana of wisdom that the angels possess, and thought and spoke about them, so long as his affections were lusts of evil he could not be brought out of hell by the Lord. Evidently, then, if man were to be taught from heaven by an influx into his thoughts it would be like casting seed upon the way, or into water, or into snow, or into fire.
1175. [Vers. 19.] "Et miserunt pulverem super capita sua, et clamaverunt flentes et lugentes." - Quod significet dolorem et confessionem quod per vitam secundum religiosum et doctrinam ejus damnati sint, constat ex significatione "mittere pulverem super caput", quod sit luctus quod damnati sint; (quod sit propter vitam secundum religiosum illud et doctrinam ejus, sequitur;) et ex significatione "clamare flentes et lugentes", quod sit dolor quod per vitam secundum illa damnati sint, "clamare" enim se refert ad doctrinam, ac "fiere" et "lugere" significant dolorem animae et cordis (ut supra, n. 1164).
Quod "mittere pulverem super capita" sit luctus propter damnationem, est quia per "pulverem" significatur damnatum, et per "caput" ipse homo.
Quod "pulvis" significet damnatum, est quia inferna sunt infra et caeli super, et ex infernis perpetuo exhalatur falsum ex malo; inde "pulvis" super illis significat damnatum (de qua re etiam supra, n. 742): propter illam "pulveris" significationem receptum est in ecclesiis repraesentativis mittere pulverem super caput suum, cum malum fecerunt, et paenitentiam agerent, per id enim testabantur illud;
[2] quod ita sit, constare potest ex sequentibus locis:
– Apud Ezech.eilem,
"Clamabunt amare, et ascendere facient pulverem super capita sua, in cinere volvent se" (27:30):
per "ascendere facere pulverem super capita sua", significatur luctus propter damnationem; et per "volvere se in cinere", significatur luctus adhuc profundior; "cinis" enim significat damnatum, quia "ignis" ex quo significat amorem infernalem. In Threnis,
"Sedent in terra, conticescunt seniores filiae Zionis, ascendere fecerunt pulverem super caput suum, .... descendere fecerunt in terram caput..virgines Hierosolymae" (2:10):
per talia repraesentabatur dolor et luctus propter mala et falsa, a quibus paenitentiam agerent, ita confessio quod damnati sint: "filia Zionis" significat ecclesiam, et "virgines Hiersoloymae" significant vera doctrinae; "sedere super terra", et "conticescere", significat dolorem animi, et "ascendere facere pulverem super capita" significat confessionem quod damnati sint, et "descendere facere caput in terram" significat confessionem quod in inferno sint.
Apud Hiobum,
Amici Hiobi "sciderunt tunicam suam et sparserunt pulverem super capita sua versus caelum" (2:12);
per "spargere pulverem super capita versus caelum", significatur luctus propter Hiobum, qui visus sicut damnatus; luctus propter damnationem mali, significatur per "pulverem super caput" et per "scindere tunicam" significatur luctus propter damnationem falsi. Simile significatur per
Volutare se in pulvere (Micham 1:10).
Quod paenitentia per id repraesentaretur, apud Hiobum,
"Paenitentiam ago super pulvere et super cinere" (42:6).
Quoniam "pulvis" significabat damnationem, ideo dictum est ad serpentem,
"Super ventre tuo ambulabis, et pulverem comedes omnibus diebus vitae" (Genesis 3:14):
per "serpentem" significatur malum infernale apud illos qui pervertunt vera Verbi, et per id astute et dolose decipiunt. Similiter apud Esaiam,
"Serpentis panis pulvis" (65:25).
Ex his patet quod "pulvis" sit damnatum; et quod "mittere pulverem super caput" sit testari damnationem.
[3] (Continuatio.)
His praemissis nunc dicetur quid Affectio, et deinde cur homo a Domino ducitur per affectiones, et non per cogitationes, et demum quod homo aliter non salvari possit.
Quid Affectio. – Per affectionem intelligitur simile quod per amorem; sed amor est sicut fons, et affectiones sunt sicut rivi inde, ita quoque sunt continua ejus. Amor ut fons est in voluntate hominis: affectiones quae sunt rivi ejus, per continuum fluunt in intellectum, et ibi media luce ex veris producunt cogitationes; prorsus sicut afflatus caloris in horto producunt germinationes mediis radiis lucis; amor etiam in sua origine est calor caeli, vera in sua origine sunt radii lucis caeli, et cogitationes sunt germinationes ex conjugio illorum. Ex tali conjugio sunt omnes societates caeli, quae innumerabiles sunt, quae in sua essentia sunt affectiones; sunt enim ex calore qui est amor, et ex sapientia quae est lux, ex Domino ut Sole; inde illae societates, sicut ibi calor unitus et luci, et lux unita est calori, sunt affectiones boni et veri: inde sunt cogitationes omnium in illis societatibus. Ex hoc patet quod societates caeli non sint cogitationes, sed quod sint affectiones; consequenter quod duci per societates illas sit duci per affectiones, seu duci per affectiones sit duci per societates; quare in nunc sequentibus pro societatibus dicentur affectiones.
[4] Nunc dicetur, Cur homo a Domino ducitur per affectiones et non per cogitationes. – Dum homo per affectiones a Domino ducitur, potest ille secundum omnes leges Divinae providentiae Ipsius duci, non autem si per cogitationes; affectiones non se manifestant coram homine, sed cogitationes manifestant: tum affectiones producunt cogitationes, sed cogitationes non producunt affectiones; apparet sicut producant, sed est fallacia; et cum affectiones producunt cogitationes, etiam producunt omnia hominis, quia vita ejus sunt illae. Hoc etiam notum est in mundo: si tenes hominem in sua affectione, tenes illum vinctum, et ducis quovis, et tunc una ratio valet pro mille; at si non tenes hominem in sua affectione, non valent rationes, affectio enim non concors vel pervertit illas, vel rejicit illas, vel exstinguit illas. Simile foret si Dominus duceret hominem per cogitationes immediate, et non per affectiones. Etiam cum homo ducitur a Domino per affectiones, apparet illi sicut ex se libere cogitet, et sicut ex se libere loquatur, et quoque agat. Inde nunc est quod Dominus non immediate doceat hominem, sed mediate per Verbum, per doctrinas et praedicationes ex Verbo, per loquelas et consortia, ex his enim homo cogitat libere sicut ex se.
[5] Quod homo non aliter salvari possit, sequitur tam ex illis quae de legibus Divinae providentiae dicta sunt, quam ex his, quod cogitationes non producant affectiones apud hominem; si enim homo sciret omnia Verbi, et omnia doctrinarum, usque ad arcana sapientiae quae sunt angelis, ac cogitaret et loqueretur illa, at affectiones ejus forent concupiscentiae mali, usque non potuisset a Domino educi ex inferno. Inde patet quod si homo doceretur e caelo per influxum in cogitationes ejus, foret sicut qui projicit semen in viam, vel in aquas, vel in nivem, vel in ignem.