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171. And who have not known the depths of Satan, as they speak. That this signifies being ensnared by them is evident from the circumstance that the loves of self and of the world reign in the hells, and that those loves are altogether opposite to love to the Lord and love towards the neighbour, which reign in heaven. Satan, by whom is meant hell (as may be seen above, n. 120), continually inspires the love of self and of the world, and a man also receives these loves with delight, because they are in him hereditarily, and consequently are his proprium; thus hell insinuates itself into man, and ensnares him. This is what is signified by the depths of Satan. There are also few who are acquainted with this fact, for those loves, being the hereditary proprium of man, draw his mind to themselves by allurements from delight, and thus draw him away from the delights of the loves of heaven, even until he does not know what heavenly delights are. The former delights, or those of the love of self and of the world, close the internal man, and open the external; and so far as the latter is opened, so far the former is closed, until at length a man is in total and thick darkness in regard to the things of heaven and the church, although he is in light (lumen) in regard to the things of self and of the world. (These things may be seen more fully described in the work, Heaven and Hell, in the article where it is shown that the Divine of the Lord in heaven is love to Him and charity towards the neighbour, n. 13-19; and in the article where it is shown, that all who are in the hells are in evils and thence in falsities from the loves of self and of the world, and that those loves are the infernal fire, n. 551-565 and n. 566-575; and also in The Doctrine of the New Jerusalem 65-83, where those two loves are treated of.)
171. And who have not known the depths of Satan, as they say, signifies entanglement with these, as is evident from this, that the loves that rule in the hells are the loves of self and of the world, and those loves are altogether contrary to the love to the Lord and the love to the neighbor, which rule in heaven. "Satan," by whom is meant hell (See above, n. 120), unceasingly inspires the loves of self and of the world; and these man also receives with delight, because they are in him hereditarily, and are therefore his proprium [his own]; thus hell insinuates itself with man and entangles him. This is what is signified by "the depths of Satan." There are few, however, who are aware of this, because these loves, as they are man's proprium [man's own] by inheritance, draw his mind to themselves by allurements from delight, and thus draw him away from the delights of heavenly loves, even until he does not know what the delights of heaven are. These delights of the love of self and the love of the world are what close up the internal man and open the external; and to the extent that the external is opened the internal is closed, so that the man is finally in total thick darkness in respect to the things of heaven and the church, though in light [lumen] in respect to the things of self and the world. (These things may be seen more fully described in the work on Heaven and Hell, in the chapter where it is shown that The Divine of the Lord in Heaven is Love to Him, and Charity towards the neighbor, n 13-19; and in the chapter where it is shown that All who are in the Hells are in Evils and in Falsities therefrom, out of the loves of Self and of the World, and that these loves are the Infernal Fires, n. 551-565, 566-575; also in the Doctrine of the New Jerusalem, n. 65-83, where these two loves are treated of.
171. "Et qui non cognoverunt profunda satanae, ut dicunt."
- Quod significet illaqueationem ab illis, constare potest ex eo, quod amores sui et mundi sint qui regnant in infernis, et quod illi amores prorsus oppositi sint amoribus in Dominum et erga proximum qui regnant in caelo: "satanas", per quem intelligitur infernum (videatur supra, n. 120) continuo inspirat amores sui et mundi, et hos quoque recipit homo ex jucundo, quia ei insunt ex hereditario, et inde sunt ejus proprium; ita insinuat se infernum apud hominem, et ei illa queat. Haec sunt quae significantur per "profunda satanae." Pauci etiam sunt qui hoc norunt, quoniam amores illi, quia sunt proprium homini ex hereditario, trahunt ad se mentem ejus per allectamenta ex jucundo, et sic abstrahunt a jucundis amorum caeli, usque adeo ut nesciat quid jucunda caeli. Illa jucunda, nempe amorum sui et mundi, sunt quae claudunt internum hominem, et aperiunt externum; et quantum hic aperitur, tantum clauditur ille, usque ut homo tandem in totali caligine sit quoad illa quae caeli et ecclesiae sunt, tametsi in lumine quoad illa quae sui et mundi sunt. (Sed haec videantur plenius descripta in opere De Caelo et Inferno, nempe in articulo n. 13-19, ubi ostensum est, Quod Divinum Domini in caelo sit Amor in Ipsum et Charitas erga Proximum; et in articulo n. 551-565, in quo ostensum est, Quod omnes qui in Infernis sunt, in Malis et inde Falsis ex amoribus Sui et Mundi sint; et quod illi amores sint Ignis infernalis, n. 566-575: et praeterea in Doctrina Novae Hierosolymae, n. 65-83, ubi de illis binis amoribus actum est.)