756.“成了鬼魔的住处”表他们的地狱是出于自我之爱之热的统治欲，和出于对这爱的虚假热情而亵渎天上真理之欲望的地狱。“鬼魔”或“魔鬼”表示恶欲（458节），也表示歪曲真理的欲望。不过，和恶欲一样，“鬼魔”或“魔鬼”也多种多样；最坏的是那些出于自我之爱之热而渴望统治教会的神圣事物、统治天堂的魔鬼。由于这种专政的性情占据他们内心，所以他们还出于对这爱的虚假热情而渴望亵渎天上的真理。这些人变成鬼魔后（死后即发生）知道唯独主统治天地，于是便仇恨主，直到最终，如老了以后，他们连提及主名都无法忍受。由此明显可知，巴比伦“成了鬼魔的住处”表示他们的地狱是出于自我之爱之火的统治欲，和出于对这爱的虚假热情而亵渎天上真理之欲望的地狱。
在世上，人们不知道死后，所有人都会变成自己里面主导爱的情感。那些仰望主和天堂，同时避恶如罪的人变成良善的情感；而那些只关注自己和世界，避恶不是如罪，仅如对自己名声和荣誉的损害之人则变成邪恶的情感，也就是欲望。这些情感在灵界会活生生地显现出来，并被察觉到；但在自然界，只有源于情感的思维能被察觉到。正因如此，人不知道地狱就在对邪恶之爱的情感中；天堂则在对良善之爱的情感中。人之所以不知道，并且没有发觉这一点，是因为对邪恶之爱的欲望从遗传而来，它们在意愿中是令人快乐的，因而在理解或认知中是令人愉悦的；人不会反省令人快乐和愉悦的事，因为这种事会牵引他的心智，如同湍急的河流运载船只。所以，那些沉浸在这些快乐和愉悦中的人不可能来到对良善与真理之爱的情感的快乐这里来，除非像那些甩开强壮的臂膀奋力划桨、逆流而上的人那样。而那些没有深陷其中的人则不然。
756. "And it has become a dwelling place of demons." This symbolically means that the hells of these Roman Catholics are ones marked by lusts to exercise dominion from the heat of self-love, and by lusts to profane heaven's truths from the spurious zeal of that love.
Demons symbolize lusts to do evil (nos. 458), and also lusts to falsify truths. But demons, like lusts, are of many kinds. The worst are those which embody lusts from the heat of self-love to exercise dominion over the sanctities of the church and over heaven. And because this dominion is fixed in their hearts, they also embody lusts to profane heaven's truths from the spurious zeal of that love.
Moreover, because they know, when they become demons, as is the case after death, that the Lord alone has dominion over heaven and earth, they become personifications of a hatred for Him, until eventually, as much as a century later, they cannot bear to hear Him named.
It is apparent from this that Babylon's becoming a dwelling place of demons means symbolically that their hells are ones marked by lusts to exercise dominion from the heat of self-love, and by lusts to profane heaven's truths from the spurious zeal of that love.
[2] People in the world do not know that all after death become embodiments of the affections of their dominant love - embodiments of good affections if they have looked to the Lord and heaven and at the same time refrained from evils as sins, but embodiments of evil affections, namely lusts, if they have looked only to themselves and the world and have refrained from evils, not as sins, but only as damaging to their reputation and honor.
These affections are objectively seen and perceived in the spiritual world, whereas only the thoughts emanating from these affections are seen and perceived in the natural world. As a result, people do not know that hell resides in the affections of an evil love, and heaven in the affections of a good love. So it is that people do not know this and do not perceive it, because the lusts of an evil love derive from heredity that they are delightful in the will, and thus pleasant in the intellect, and people do not reflect on something that is delightful and pleasant because it carries their minds along as the current of a swift river does a boat. Consequently people who have immersed themselves in these delights and pleasant thoughts cannot approach the delights and pleasant thoughts of the affections of a love of goodness and truth otherwise than as people who with straining arms pull on the oars against the current of a swift river.
The case, however, is otherwise with people who have not so deeply immersed themselves.
756. 'And has become a habitation of demons' signifies that their hells are the hells of the lusts of dominating derived from the fever of the love of self, and of the lusts of profaning the truths of heaven derived from the spurious zeal of that love. By 'demons' are signified lusts of evil (458), and also lusts of falsifying truths. But demons, like lusts, are of many kinds. The worst are those who are the lusts of dominating over the holy things of the Church and over heaven derived from the fever of the love of self. And because this tyranny occupies their hearts they are also the lusts of profaning the truths of heaven derived from the spurious zeal of that love. And as these when they become demons, which occurs after death, know that the Only Lord has dominion over heaven and earth, they become hatreds against Him until at length, as after the lapse of an age, they cannot bear to hear Him being named. It is plain from these things that by 'Babylon has become a habitation of demons' is signified that their hells are the hells of the lusts of dominating derived from the fever of the love of self, and of the lusts of profaning the truths of heaven derived from the spurious zeal of that love.
[2] It is not known in the world that after death all become the affections of the love ruling with themselves, good affections those who have looked to the Lord and to heaven and have at the same time fled from evils as sins, but evil affections that are lusts those who have looked only to self and the world and have not fled from evils as sins, but only [from them] as hurtful to reputation and honour. Those affections appear and are perceived livingly in the spiritual world, but in the natural world only the thoughts derived from the affections [are perceived]. The result is that a man does not know that hell occupies the affections of the love of evil, and heaven the affections of the love of good. His not knowing is in consequence of this; and his not perceiving is because the lusts of the love of evil derive from heredity that they are delightful in the will and consequently pleasant in the understanding; and the man does not reflect upon that which is delightful and pleasant, because it draws his mind (animus) along just as the current of a rushing river does a ship. Those therefore who have immersed themselves in those delights and pleasures cannot come to the delights and pleasures of the affections of the love of good and truth otherwise than those who, with the force of a strong arm, urge the oars against the current of a rushing river. But it is otherwise with those who have not immersed themselves deeply.
756. And is become the habitation of demons, signifies that their hells are the hells of the lusts of dominion from the heat of the love of self, and of the lusts of profaning the truths of heaven from the spurious zeal of that love. By "demons" the lusts of evils are signified, (458), and also the lusts of falsifying truths. But demons, like lusts, are of many kinds; but the worst are those who are lusts of having dominion over the holy things of the church and over heaven from the heat of the love of self. And because this domineering disposition is seated in their hearts, they are also lusts of profaning the truths of heaven from the spurious zeal of that love. And as these, when they become demons, which takes place after death, know that the Lord alone rules over heaven and earth, they become hatreds against Him, till at length, as after the lapse of an age, they cannot endure to hear Him named. It is manifest from this, that by "Babylon has become a habitation of demons," is signified that their hells are the hells of the lusts of having dominion from the heat of the love of self, and the lusts of profaning the truths of heaven from the spurious zeal of that love.
[2] It is not known in the world, that all after death become affections of the ruling love in themselves. Those become good affections, who have looked to the Lord and to heaven, and at the same time have shunned evils as sins; but those become evil affections, which are lusts, who have looked only to themselves and the world, and have shunned evils not as sins, but only as hurtful to one's reputation and honor. Those affections appear to the life and are perceived in the spiritual world, but in the natural world, only the thoughts from the affections. Hence it is, that man does not know that hell is in the affections of the love of evil, and heaven in the affections of the love of good. That man does not know and that he does not perceive it, is because the lusts of the love of evil derive from heredity that they are delightful in the will, and thence are pleasant in the understanding; and a man does not reflect upon that which is delightful and pleasant, because it leads his mind [animus] along, as the current of a swift river carries a vessel. Wherefore they who have immersed themselves in those delights and pleasures cannot come to the delights and pleasures of the affections of the love of good and truth any otherwise than as those who urge the oars against the current of the swift river with the strong power of the arms. But it is otherwise with those who have not immersed themselves deeply.
756. "Et facta est habitaculum daemoniorum," significat quod inferna eorum sint inferna concupiscentiarum dominandi ex oestro amoris sui, et concupiscentiarum prophanandi vera Caeli ex zelo spurio illius amoris. - Per "daemonia" significantur concupiscentiae mali (458), et quoque concupiscentiae falsificandi vera; sed daemonia, sicut concupiscentiae, sunt plurium generum, at pessima sunt quae sunt concupiscentiae dominandi ex oestro amoris sui super sancta Ecclesiae et super Caelum; et quia hic dominatus insidet cordibus illorum, sunt etiam concupiscentiae prophanandi vera Caeli ex zelo spurio illius amoris: et quia illi, cum fiunt daemonia, quod fit post mortem, sciunt quod Solus Dominus dominetur super Caelum et Terram, fiunt odia contra Ipsum, usque tandem ut post elapsum saeculi non sustineant audire Ipsum nominari. Ex his patet, quod per "Babylon facta est habitaculum daemoniorum" significetur quod inferna illorum sint inferna concupiscentiarum dominandi ex oestro amoris sui, et concupiscentiarum prophanandi vera Caeli ex zelo spurio illius amoris. Nescitur in mundo quod omnes post mortem fiant affectiones amoris regnantis apud se; affectiones bonae, qui spectaverunt ad Dominum et ad Caelum, ac simul fugerunt mala ut peccata; at affectiones malae, quae sunt concupiscentiae, qui spectaverunt solum ad se et ad mundum, ac mala fugerunt non ut peccata, sed modo ut damna famae et honoris. Affectiones illae ad vivum apparent et percipiuntur in mundo spirituali, at solum cogitationes ex affectionibus in mundo naturali. Inde est, quod homo non sciat quod Infernum insit affectionibus amoris mali, et Caelum affectionibus amoris boni. Quod homo non sciat, est inde; et quod non percipiat, est quia concupiscentiae amoris mali trahunt ex haereditate quod in voluntate sint jucundae, et inde in intellectu amoenae; et super id quod jucundum et amoenum est, homo non reflectit, quia id ducit animum ejus, sicut vena fluvii torrentis navigium. Quare illi qui se immerserunt illis jucundis et amoenis, non possunt aliter ad jucunda et amoena affectionum amoris boni et veri venire, quam sicut illi qui valida vi brachii urgent remos contra venam fluvii torrentis: secus autem illi qui non profunde immerserunt se.