982# “叫他能用火烤人”表示由对自我和世界的爱之邪恶产生的对歪曲真理的欲望。这从“热”和“火”的含义清楚可知：“热”是指对歪曲和对虚假的欲望(参看AE481节)；“火”是指两种意义上的爱，即对主之爱和对邻之爱，在反面意义上是指对自我的爱和对世界的爱，因而是指对各种邪恶的欲望。对自我和世界的爱是一切邪恶的根源(可参看AE162,171,506,510,512,517,650a,653a,950,951节)。由于这些爱是一切邪恶的根源，在其延续中被称为贪婪，也被称为欲望，所以“用火烤人”表示对来自各种邪恶的虚假，因而对作恶或伤害他人的贪婪或欲望；因为这是那些处于对自我的爱和对世界的爱之人的生活快乐。正是由于这种快乐，这些爱的延续才被称为贪婪和欲望。
在世上，几乎没有人知道，所有处于自我之爱的人都照着这爱的快乐而以伤害那些不与他们构成一体的人为乐。情况就是这样，这一点从死后的这些人身上很明显地看出来；那时，他们生活的快乐就是以任何方式伤害其他人，向他们行恶，尤其善人。他们的这种快乐就是仇恨的快乐；因为他们仇恨，并出于仇恨迫害所有敬拜主的人。在世上，这种仇恨因外在约束而没有在他们身上表现出来，这些外在约束就是害怕世间法律的惩罚，害怕失去名声、荣誉、利益、职业、快乐和生命。他们被阻止和约束，免得它出现在别人眼前；但它隐藏在他们的灵里；因此，死后，当一个人成为一个灵，外在约束从他那里被除去时，它就会爆发出来；只要缰绳松开，他甚至会杀人。这就是“用火烤人”的含义。
之所以说“天使把他的小瓶倒在日头上；叫他能用火烤人”，“日头”表示对神的爱，“热”和“火”或“用火烤人”表示对虚假和作恶的欲望，是因为对虚假和由此而来的邪恶的爱和欲望，通过对来自天堂的良善和真理的爱或情感的流注而在恶人身上出现并变得显而易见。天堂的爱和情感流入恶人到何等程度，恶人就在何等程度上燃起对作恶和说假话的狂热和欲望。原因在于，在他们身上，天堂的一切良善都变成邪恶，天堂的一切真理都变成虚假。因为他们那属于意愿和由此而来的思维的内层与天上的事物截然相反，凡流入一种相反形式的东西都会变成相反的东西或反面。当流入的东西变得强大时，它就会变成愤怒；它若占上风，或变得极其强大，就会变成折磨。当良善强有力地流入恶人时，恶人要么大发雷霆，要么陷入地狱的折磨。但当邪恶强有力地流入善人时，善人也会陷入极其痛苦的状态，还陷入良心的某种折磨。
这些效果的至内在原因是，在整个世界，无论灵界还是自然界，所有人的情感和由此而来的思维之生命都从唯一的生命源泉，也就是主那里发出，各人照各人的生命品质，因而照其爱的品质接受这生命；因此，那些在自己里面将天堂之爱变成地狱之爱的人不能不将从天堂流入的爱变成他们自己的爱，就像太阳的热和光在流入地上的物体时，通常所行的一样；其中一些物体凭这流注发出甜味，一些物体则发出臭味；然而，热和光在它们自己里面都是一样的，并且来自唯一的源头，就是太阳。
(关于第六诫续)由于通奸是与人同在的地狱，婚姻是与人同在的天堂，所以可推知，一个人热爱通奸到何等程度，就远离天堂到何等程度；因此，通奸关闭天堂，打开地狱。只要通奸被认为是可允许的，并被感觉比婚姻更快乐，他们就会如此行。因此，确认通奸，并出于其意愿的准许和同意而犯通奸罪，转身离开婚姻的人就向自己关闭天堂，直到最后他不相信教会或圣言的任何东西，完全变成感官人，死后成为地狱灵。因为如前所述，通奸是地狱；因此，一个通奸者就是一个地狱的形式。既然通奸是地狱，那么可知，除非一个人放弃通奸，如地狱一样避开并远离它们，否则他就向自己关闭天堂，不能接受一丁点来自天堂的流注。后来他会推理，婚姻和通奸是一样的，但为了秩序和后代的教育，婚姻必须在国家得到保护或维持；还推理，通奸不是犯罪，因为通奸同样能生出孩子或后代；它们不会对女人造成伤害，因为她们能忍受通奸，并通过通奸促进人类的繁衍。他不知道，赞同通奸的这些和其它类似推理都是从地狱的冥河水中冒上来的，人与生俱来的淫欲和兽性以快乐吸引并吸食他们，就像猪吞食粪便一样。下文会看到，这些推理就是阴间或冥界，如今它们占据了基督教界中绝大多数人的心智。
982. And it was given unto him to scorch men with fire. That this signifies the lusts of falsifying truths arising from the evils of the loves of self and of the world, is evident from the signification of scorching, as denoting the lust of falsity, and for falsity (concerning which see n. 481); and from the signification of fire, as denoting love in both senses, that is, love to the Lord and love towards the neighbour; and, in the opposite sense, the love of self and the love of the world, and, consequently, the lust of evils of every kind. That the loves of self and of the world are the origins of all evils may be seen (n. 162, 171, 506, 510, 512, 517, 650, 653, 950, 951). And because those loves are the origins of all evils, and in their continuity are called cupidities, and also lusts, therefore by scorching men with fire, is signified the cupidity or lust of falsities from evils of every kind, and thence also for doing evil or hurt to others; for this is the delight of the life of those who are in the love of self and in the love of the world. It is from this delight that the continuations of those loves are called cupidities and lusts.
[2] It is scarcely known in the world that all those who are in the love of self are, according to the delight of that love, in the delight of injuring those who do not make one with them. That this is the case is quite evident in regard to the same persons after death, the delight of their life then being to injure and do evil to others, especially to the good, in any manner whatever. This, their delight, is the delight of hatred; for they hate, and from hatred persecute, all those who worship the Lord. This hatred is not manifested with them in the world, because of external bonds, which are fear of the punishment of the civil law, and of the loss of reputation, honour, gain, employment, pleasures, and of life. They are withheld and restrained, lest it should come forth to the sight of others; but it lies concealed in their spirit; and therefore after death, when a man becomes a spirit, and external bonds are taken away from him, it breaks out; and as far as the reins are loosened, he goes on even to murder. Such things also are signified by scorching men with fire.
[3] The reason why it is said that the angel poured out his vial into the sun, and that it was given him to scorch men with fire, and that by the sun is signified love to God; and by the scorching with fire, the lust of falsity and of doing evil is, also, that the loves and the lusts of falsity and evil therefrom come forth and are manifested, with the evil, by the influx of the love or affection of good and truth from heaven. For so far as heavenly loves and affections flow in with the evil, so far they are enkindled with the ardour and lust of doing evil and speaking falsity. The reason is, that every good of heaven with them is turned into evil, and every truth of heaven into falsity; for their interiors, which pertain to the will and the thought therefrom, are in a contrary direction to heavenly things; and whatever flows into that which is contrary is turned into the contrary. And if that which flows in becomes powerful it is turned into fury, and, if it prevails, into torment. As when good flows in powerfully into the evil, then the evil either rush into fury, or come into infernal torment; but when evil flows in powerfully with the good, then also the good come into anguish, and also into a certain torment of conscience.
[4] The inmost cause of these effects is, that the life of the affections and of the thoughts therefrom of all in the whole world, both the spiritual and the natural, proceed from one only fountain of life, which is the Lord; and because this life is received by every one according to the quality of his own life, thus according to the quality of his love, therefore, those who have turned heavenly love in themselves into infernal love, cannot but turn the influx of love from heaven into their own love, just as the heat and light of the sun flowing into objects of the earth are accustomed to do. Some of these by virtue of that influx emit a sweet-smelling odour, and some a foul odour, when, nevertheless, the heat and light in themselves are alike, and also are from one only source - the sun.
Continuation concerning the Sixth Precept:-
[5] Because adultery is hell with a man, and marriage is heaven with him, it follows, that so far as a man loves adultery, so far he removes himself from heaven, consequently, that adulteries close heaven and open hell. They do this in proportion as they are believed to be lawful, and are perceived to be more delightful than marriage. Wherefore, the man who confirms himself in adulteries, and commits them from leave and consent of his will, and turns away from marriage, closes heaven against himself, until at length he does not believe anything of the church or of the Word, and becomes altogether a sensual man, and, after death, an infernal spirit. For, as said above, adultery is hell, and therefore the adulterer is a form of it.
Because adultery is hell, it follows, that unless a man abstains from adulteries, and shuns and turns away from them as infernal, he closes heaven against himself, nor can he receive the least influx therefrom. He afterwards reasons that marriage and adultery are alike, but that marriage must be guarded in kingdoms for the sake of order and the education of the offspring; and that adulteries are not criminal, because children are also born from them, and that they cause no injury to women, because they can endure them, and that by them the procreation of the human race is promoted. They do not know that such and similar reasonings in favour of adulteries ascend from the Stygian waters of hell, and that the lustful and bestial nature of man, inhering in him from birth, attracts and absorbs them with delight, as a swine does what is excrementitious. That such reasonings, which at this day possess the minds of most men in the Christian world, are Stygian, will be seen in what follows.
982. And it was given him to scorch men with fire, signifies the cupidity of falsifying the truths arising from the evils of the loves of self and of the world. This is evident from the signification of "heat," as being the lust of falsity and for falsity (See n. 481; also from the signification of "fire," as being love in both senses, namely, love to the Lord and love towards the neighbor, and in the contrary sense love of self and love of the world, and thus a cupidity for evils of every kind. That the loves of self and of the world are the origins of all evils may be seen above (n. 162, 171, 506, 510, 512, 517, 650, 653, 950, 951). And as these loves are the origins of all evils, and in their continuation are called cupidities and also lusts, so "to scorch men with fire" signifies the cupidity or lust for falsities from evils of every kind, and thus for evil or for doing harm to others; for this is the delight of life of those who are in the love of self and in the love of the world. It is from this delight that the continuation of these loves are called cupidities and lusts.
[2] In the world it is scarcely known that all who are in the love of self, according to the delight of that love, are in the delight of injuring others who do not make one with them. That this is so is clearly evident from the same persons after death; then it is the delight of their life to do harm and to do evil to others in any way whatever, especially to the good. This delight of theirs is the delight of hatred; for they hate, and from hatred persecute, all who worship the Lord. This hatred is not manifested with them in the world because they are held back and checked by external restraints, which are fears of punishments from the civil law, and of loss of reputation, honor, gain, employments, pleasures, and of life, and injuries to it, so that this hatred does not come forth to the sight of others; nevertheless it lies hidden in their spirit; and consequently after death, when man becomes a spirit and external restraints are taken away from him it breaks forth even into destruction so far as the reins are loosened. Such is the signification of "scorching men with fire."
[3] It is said that "the angel poured out his vial into the sun," and that "it was given him to scorch men with fire," and that the "sun" signifies love to God, and "heat" and "fire" signify the cupidity for falsity and for doing evil, and this is said because the loves and the cupidities of falsity and evil are brought forth and made evident with the evil by means of the influx of love or the affection of good and truth from heaven. For so far as heavenly loves and affections flow into the evil there is kindled in them a frenzy and cupidity for doing evil and speaking falsity; and for the reason that every good of heaven with them is turned into evil, and every truth of heaven into falsity. For their interiors, which belong to the will and consequent thought, are turned directly contrary to heavenly things, and whatever flows into a contrary form is turned into what is contrary. And when that which flows in becomes powerful it is turned into fury, and when very powerful into torment; as when good flows strongly into the evil, the evil come either into a state of fury or of infernal torment. But when evil flows powerfully into the good, the good come into a state of anguish, and also into a certain torment of conscience.
[4] The inmost cause of these effects is that the life of the affections and consequent thoughts of all in the entire world, both the spiritual and the natural worlds, proceed from a single fountain of life, which is the Lord, and this life is received by each one according to the quality of his life, thus according to the quality of his love; therefore those who have turned heavenly love with themselves into infernal love cannot help turning into their own love the love that flows in out of heaven; the same as the heat and light of the sun always do when they flow into objects on the earth, some of these from that influx giving forth a sweet odor, and some a foul odor, and yet the heat and light are the same in themselves and are from a single fountain, namely, the sun.
(Continuation respecting the Sixth Commandment)
[5] Since adultery is hell with man and marriage is heaven with him, it follows that so far as a man loves adultery he removes himself from heaven; consequently adulteries close heaven and open hell, and this they do so far as they are believed to be allowable and are perceived to be more delightful than marriages. The man, therefore, who confirms himself in adulteries and commits them from the favor and consent of his will, and turns away from marriage, closes heaven to himself, until finally he ceases to believe anything of the church or of the Word, and becomes a wholly sensual man, and after death an infernal spirit; for, as has been said above, adultery is hell, and thus an adulterer is a form of hell. And since adultery is hell it follows that unless a man abstains from adulteries and shuns them and turns away from them as infernal he shuts up heaven to himself, and does not receive the least influx therefrom. Afterwards he reasons that marriages and adulteries are alike, but that marriages must be maintained in kingdoms for the sake of order and on account of the education of offspring; also that adulteries are not criminal, since offspring are equally born from them; and they are not harmful to women, since they can endure them, and by them the procreation of the human race is promoted. He does not know that these and other like reasonings in favor of adulteries ascend from the Stygian waters of hell, and that the lustful and bestial nature of man which inheres in him from birth attracts them and sucks them in with delight, as a swine does excrement. That such reasonings, which at this day possess the minds of most men in the Christian world, are Stygian, will be seen in what follows.
982. "Et datum est illi aestu affligere homines per ignem." - Quod significet cupiditates falsificandi vera oriundas ex malis amorum sui et mundi, constat ex significatione "aestus", quod sit concupiscentia falsi et ad falsum (de qua [supra] , n. 481): et ex significatione "ignis", quod sit amor in utroque sensu, nempe amor in Dominum et amor erga proximum, et in opposito sensu amor sui et amor mundi, et inde cupiditas ad mala omnis generis; quod amores sui et mundi sint origines omnium malorum, videatur [supra] (n. 162, 171, 506, 510, 512, 517, 650 [a] 653 [a] , 950, 951); et quoniam illi amores sunt origines omnium malorum, et amores illi in suo continuo vocantur cupiditates, et quoque concupiscentiae, inde per "affligere aestu homines per ignem" significatur cupiditas seu concupiscentia ad falsa ex malis omnis generis, et inde etiam ad malum, seu ad damnum faciendum aliis; hoc enim est jucundum vitae illorum qui in amore sui et in amore mundi sunt; ex jucundo est, quod continua amorum illorum dicantur cupiditates et concupiscentiae.
[2] In mundo vix notum est quod omnes qui in amore sui sunt, secundum jucundum illius amoris, sint in jucundo nocendi aliis, qui non unum cum illis faciunt: quod ita sit, patet manifeste ab iisdem post mortem; tunc jucundum vitae illorum est damnum inferre et malefacere aliis quocunque modo, imprimis bonis: hoc illorum jucundum est jucundum odii; odio enim habent, et ex odio persequuntur, omnes qui Dominum colunt. Hoc odium non manifestatur apud illos in mundo, ex causa quia vincula externa, quae sunt timores pro poenis legis civilis, et pro jactura famae, honoris, lucri, functionum, voluptatum, vitae, et ejus damnorum, retinent et inhibent, ne usque in conspectum aliorum prodeat; sed latet reconditum in spiritu illorum; quare id post mortem, dum homo fit spiritus, et externa vincula ei auferuntur, erumpit, et quantum laxantur frena, usque in internecinum; talia etiam significantur per "affligere homines aestu per ignem."
[3] Quod dicatur quod "angelus effuderit phialam suam in solem", et quod "datum sit illi aestu affligere homines per ignem", et quod per "solem" significetur amor in Deum, et quod per "aestum" et "ignem" cupiditas ad falsum et ad faciendum malum, est etiam inde, quia amores et inde cupiditates falsi ac mali prodeunt et manifestantur apud malos per influxum amoris seu affectionis boni et veri e caelo; nam quantum affectiones et amores caelestes apud malos influunt, tantum maliincenduntur oestro et cupiditate malum faciendi et falsum loquendi. Causa est, quia omne bonum caeli apud illos vertitur in malum, et omne verum caeli in falsum; sunt enim interiora illorum, quae voluntatis et inde cogitationis, in versu contrario ad caelestia; et quicquid influit in contrarium, hoc in contrarium vertitur; et si id quod influit invalescit, vertitur in furorem, et si praevalet, in cruciatum; sicut cum bonum cum virtute influit apud malos, tunc mali vel in furorem veniunt, vel in cruciatum infernalem; dum autem malum cum potentia influit apud bonos, tunc etiam boni in angorem veniunt, et quoque in quendam cruciatum conscientiae.
[4] Causa intima horum effectuum est, quia vita affectionum et inde cogitationum omnium in universo mundo, tam spirituali quam naturali, procedit ex unico vitae fonte, qui est Dominus, et quia haec vita ab unoquovis recipitur secundum quale vitae ejus, ita secundum quale amoris ejus; illi itaque qui amorem caelestem apud se verterunt in amorem infernalem, non aliter possunt quam influxum amoris e caelo vertere in suum amorem: similiter ut solent calor et lux e sole influens in objecta telluris, quorum quaedam ex influxu illo odorem suaveolentum emittunt, quaedam graveolentum, cum tamen calor et lux in se sunt similes, et quoque sunt ex unico fonte, nempe ex sole.
[5] (Continuatio de Sexto Praecepto.)
Quoniam adulterium est infernum apud hominem, et conjugium est caelum apud illum, sequitur quod quantum homo adulterium amat, tantum removeat se a caelo, consequenter quod adulteria claudant caelum, et aperiant infernum; hoc faciunt quantum creduntur esse licita, et percipiuntur jucunda prae conjugiis. Quapropter homo qui confirmat apud se adulteria, et committit illa ex venia et consensu voluntatis, et conjugia aversatur, claudit sibi caelum, usque ut tandem non credat aliquid ecclesiae aut Verbi, fit prorsus sensualis homo, et post mortem infernalis spiritus; nam, ut supra dictum est, adulterium est infernum, et inde adulter est forma ejus. Quia adulterium est infernum, sequitur quod nisi homo abstineat ab adulteriis, ac fugiat et aversetur illa ut infernalia, praecludat sibi caelum, nec recipiat aliquantillum influxum inde. Ratiocinatur postea quod conjugia et adulteria sint similaria; sed quod conjugia in regnis custodienda sunt propter ordinem, et propter educationem prolis; et quod adulteria non sint criminosa, quoniam ex illis aeque nascitur proles, et quod feminis non sint nocumento, quia possunt sustinere; et quod per illa procreatio generis humani promoveatur; non scientes quod talia ratiocinia, et similia alia pro adulteriis, ascendant ex aquis stygiis inferni, et quod libidinosa et ferina hominis natura quae ei ex nativitate inest, attrahat et sugat illa, sicut sus stercorea, cum jucundo. Quod talia ratiocinia, quae hodie obsident mentes perplurium in Christiano orbe, sint stygia, in sequentibus videbitur.