512# “海的第三部分变成血”表示结果，其中的一切都变成邪恶之虚假。这从“第三部分”、“海”和“血”的含义清楚可知：“第三部分”是指所有或全部(参看AE 506节)；“海”是指属世人(参看AE 511节)，故“海的第三部分”表示整个属世人和其中的一切；“血”是指邪恶之虚假(参看AE 329f,g节)。由此可见这节经文的灵义，即：“火烧着的大山扔在海中；海的第三部分变成血”表示当自我之爱进入并占据属世人时，它就会将其中的一切知识或科学都变成邪恶之虚假。
自我之爱是一种纯肉体的爱，源于破旧部分或衰败物质的升腾和发酵，以及从内部在身体中的这些所造成的刺激或快感；需要一种纯净大气的心智的感知官能由此不仅变得迟钝和粗俗，甚至还灭亡。这就是自我之爱的起源，这一点从它与人类排泄物的对应关系可以看出来。因为当那些被这爱腐蚀或引诱的人进入来世时，他们喜欢恶臭或含粪的污物胜过一切，它的恶臭让他们感到愉快，这证明由此产生的臭气以快乐影响他们的嗅觉，就像它以前影响了全身感官一样，全身感官通过内部角质层朝各个方向延伸。仅从这一事实就能看出，自我之爱比其它任何爱都更粗俗，是肮脏肉体的；因此，它夺走一切属灵感知，也就是对天堂和教会的真理和良善的感知。此外，它关闭属灵心智，将它的住所完全固定在属世和感官人中，而属世和感官人与身体联系最为紧密，与天堂根本没有任何联系。由此发生的事是，凡自我之爱在里面占主导地位的人都是感官的，看不见属于天堂和教会的事物，只在幽暗之中；此外，当他们独自一人，并在自己里面思考时，就弃绝并否认它们。由此可以看出“因火烧着的大山扔在海中，海的第三部分变成血”的含义。
512. And the third part of the sea became blood.- That this signifies, that everything therein became the falsity of evil, is evident from the signification of the third part, which denotes all (see above, n. 506); and from the signification of the sea, which denotes the natural man, as explained above (n. 511); the third part of the sea therefore signifies the whole natural man, and everything therein; and from the signification of blood, which denotes the falsity of evil, concerning which also above (n. 329:2). From these things the spiritual sense of this verse can be seen, namely, that the great mountain burning with fire cast into the sea, and the third part of the sea becoming blood, signifies that the love of self, when it enters and occupies the natural man, turns every scientific therein into the falsity of evil.
[2] The love of self is merely a corporeal love, springing up from the ebullition and fermentation of effete substances, and from the irritant action of these inwardly in the body, whence the perceptive [faculty] of the mind, which requires a pure atmosphere, not only grows dull and gross, but also perishes. That the love of self is from that origin, is evident from its correspondence with human excrement. For those who have been allured by this love, in the other life, love foul smelling filth above all other things, and the stench of it is grateful to them, which is a sign that the effluvium arising therefrom affects the sensory of their smell with delight, as it before affected the common sensory, which is extended on all sides by means of interior cuticles. From this fact alone it is evident, that the love of self is gross and sordidly corporeal above all loves, and, consequently, that it takes away all spiritual perception which pertains to the truth and good of heaven and the church; it also closes the spiritual mind, and fixes its abode entirely in the natural and sensual man, which communicates most intimately with the body, and not at all with heaven. It therefore comes to pass, that all those in whom the love of self rules are sensual, and see the things which pertain to heaven and the church, only in thick darkness; and when they are alone and think in themselves, they reject and deny them. The signification of the third part of the sea being turned into blood, because the great mountain burning with fire was cast into it, is now evident from these things.
512. And the third part of the sea became blood, signifies that in consequence everything therein became the falsity of evil. This is evident from the signification of the "third part," as being all (See above, n. 506); also from the signification of the "sea," as being the natural man (See just above, n. 511); therefore "the third part of the sea" signifies the whole natural man and everything therein; also from the signification of "blood," as being falsity of evil (See also above, n. 329). From this the spiritual sense of this verse can be seen, namely, that "the great mountain burning with fire was cast into the sea, and the third part of the sea became blood," signifies that the love of self, when it enters into and occupies the natural man, turns every knowledge [scientificum] into the falsity of evil.
[2] The love of self is a love purely corporeal, springing from the rising up and fermenting of worn out parts and the titillation caused by these inwardly in the body; in consequence of which the perceptive faculty of the mind, which requires a pure atmosphere, not only becomes dull and gross, but even perishes. That this is the origin of the love of self can be seen from its correspondence with human dung; for those who have been corroded by this love, when they come into the other life love above all things stercoraceous filth, and its stench is grateful to them, which proves that the effluvium therefrom pleasantly affects the sensory of their smell, as it had before affected the general sensory, which is extended by interior cuticles in every direction. From this alone it can be seen that the love of self is more gross and foully corporeal than any other love, and consequently that it takes away all spiritual perception, which is a perception of the truth and good of heaven and the church. Moreover, it shuts up the spiritual mind and fixes its seat entirely in the natural and sensual man, which communicates most closely with the body and has no communication with heaven. From this again it comes to pass that all those in whom the love of self is dominant are sensual, and do not see the things that belong to heaven and the church except in the densest darkness; and furthermore they reject and deny these whenever they are alone and are thinking with themselves. From this the signification of "the third part of the sea became blood, in consequence of the great mountain burning with fire that was cast into it," can now be seen.
512. "Et facta est tertia pars maris sanguis." - Quod significet quod inde omne factum sit falsum mali inibi, constat ex significatione "tertiae partis", quod sit omne (de qua supra. n 506); ex significatione "maris", quod sit naturalis homo (de qua mox supra, n. 511); inde per "tertiam partem maris" significatur totus naturalis homo, et omne quod inibi; et ex significatione "sanguinis", quod sit falsum mali (de qua etiam supra, n. 329 [f, g]). Ex his nunc videri potest sensus spiritualis hujus versus, quod nempe per quod "mons magnus igne ardens missus in mare, et facta est tertia pars maris sanguis", significetur quod amor sui dum intrat et occupat naturalem hominem, vertat omne scientificum inibi in falsum mali.
[2] Amor sui est amor mere corporeus, scaturiens ex ebullitione et fermentatione partium obsoletarum, et earum titillatione intus in corpore; unde perceptivum mentis, quod puram atmosphaeram requirit, non modo hebetatur et crassescit, sed etiam perit. Quod amor sui sit ex illa origine, constare potest ex correspondentia ejus cum stercore humano; nam qui illi amori inescati fuerunt, in altera vita prae reliquis amant sordes stercoreas, quarum nidor illis est gratus; signum quod 1
effluviosum pollen ex illis amoene stringat sensorium odoris illorum, sicut prius sensorium commune quod per cuticulas interiores undequaque extensum est. Ex hoc solum constare potest quod amor sui sit prae reliquis amoribus crassus et sordide corporeus, et inde quod auferat omnem perceptionem spiritualem, quae est veri et boni caeli et ecclesiae. Claudit etiam spiritualem mentem, ac sedem suam unice figit in naturali et sensuali homine, quae proxime communicat cum corpore, ac nihil cum caelo: inde etiam fit, quod omnes illi, apud quos praedominatur amor sui, sensuales sint, et non videant illa quae caeli et ecclesiae sunt, nisi in summa caligine; et quoque, quando soli sunt et secum cogitant, illa rejiciant et negent. Ex his nunc constare potest quid significatur per quod "tertia pars maris facta sit sanguis", ex eo quod "mons magnus igne ardens illuc missus sit."
Footnotes:
1. The editors made a correction or note here.