558、｛注1｝此外，人只要处在天堂之爱中（这爱在于喜爱功用和良善，在为教会、国家、社会和同胞发挥功用和行善时，会发自内心地感到快乐），就被主引导，因为那是主在其中的爱，并且来自主；但人只要处在自我之爱中（这爱在于为自己的缘故而发挥功用和行善），就被自己引导，而且，人只要被自己引导，就不被主引导。由此可知，人越爱自己，就越远离上帝，因而越远离天堂。被人自己引导，就是被人的自我禀性引导，而人的自我禀性无非是邪恶，因为人与生俱来的邪恶就在于爱自己胜过上帝、爱世界胜过天堂。｛注2｝
每当人在他所行的良善中专注于自己时，他就被引入自我禀性中，也就是进入了他的遗传之恶中。因为此时他关注自己、远离良善，而不是关注良善、远离自己，因而他在自己的良善中呈现了自己的形像而非上帝的形像。我的经验也证明了这一点。有些恶灵的居所在北方和西方之间的中间地带，在天堂的下面。这些恶灵特别擅长引诱性情好的灵人陷入自我禀性中，因而陷入各种邪恶中。这些恶灵通过公开的赞扬和恭维，或是暗暗地将性情好的灵人的情感导向他们自己，从而引导他们想着自己。一旦恶灵在某种程度上得逞，就将性情好的灵人的脸转离天堂，在某种程度上模糊他们的理智，把邪恶从他们的自我禀性中召唤出来。
[2]自我之爱是对邻舍之爱的对立面，这可以从二者的起源和本质上看出来。在自我之爱中的人，他的对邻舍的爱始于自己，因为他声称，每个人都是他自己的邻舍。这爱从他发出，如同从中心向所有与他合一的人发出，并随着他们与他凭借爱相结合的程度的减弱而递减。所有在这个圈子之外的人都被他视为无关紧要，而那些反对这个圈子成员及其邪恶的人则被他视为敌人，无论这些人的品性如何，无论他们多么智慧、正直、诚实或公平。
但对邻舍的属灵之爱是从主开始的，从祂发出，如同从中心向所有凭着爱和信与祂结合的人发出，并照着他们的爱和信的品质而发出。｛注3｝显然，始于人的对邻舍之爱与始于主的对邻舍之爱是对立的。前者出于邪恶，因为它从人的自我禀性而来；而后者出于良善，因为它从主而来，而主是良善本身。由此还可以看出，出于人及其自我禀性的对邻舍的爱是属肉体的，而来自主的的对邻舍的爱是属天堂的。总而言之，当人处在自我之爱中时，这爱便构成头，天堂之爱则构成脚，他则站在天堂之爱上面——如果这爱不能为他服务，他就把它踩在脚下。这就是那些被扔进地狱的人看上去是头向下朝向地狱、脚向上朝向天堂的原因（参看第548节）。
｛注1｝：【英303】本节和下一节在第一版中编号均为558。【中】英文版以558a、558b区分，本书中都归为558节，以[2]表示558b节。
｛注2｝：人的自我禀性，遗传自父母，无非是深重的邪恶（210，215，731，876，987，1047，2307，2308，3518，3701，3812，8480，8550，10283，10284，10286，10731）。人的自我禀性就是爱自己胜过上帝、爱世俗胜过天堂。与自己相比，认为邻舍微不足道，除非有利于自己，这就是人的自私，包含在自我之爱和世界之爱中（694，731，4317，5660）。当自我之爱和世界之爱占主导地位时，一切的邪恶便从这些爱中流出 （1307，1308，1321，1594，1691，3413，7255，7376，7488，7489，8318，9335，9348，10038，10742）。这些邪恶就是蔑视他人、敌意、仇恨、报复、残忍和欺骗（6667，7370，7374，9348，10038，10742）。一切伪谬都从这些邪恶中流出（1047，10283，10284，10286）。
｛注3｝：那些不知道什么是爱邻舍的人，会以为人人都是邻舍，要向每一个需要帮助的人行善（6704）。他们还相信人人都是自己的邻舍，因而对邻舍的爱始于自我（6933）。爱自己胜过一切的人，自我之爱占优势，也使得对邻舍的爱始于自己（6710）。解释了每个人成为自己邻舍的方式（6933-6938）。但那些基督徒并爱上帝胜过一切的人，使得对邻舍的爱始于主，因为应当爱主胜过一切（6706，6711，6819，6824）。邻舍的区别和来自主的良善的区别是一样多，要根据每个人的状态的性质，有区别地对每个人行善，这是基督徒的谨慎之举（6707，6709，6711，6818）。这些区别数不胜数，因此，知道邻舍含义的古人将仁爱的行为分门别类，并赋予它们不同的名称，由此知道每个人在哪方面是邻舍，当以哪种方式谨慎地向每个人行善（2417，6628，6705，7259-7262）。古代教会的教义是对邻舍仁爱的教义，他们从中获得智慧（2417，2385，3419，3420，4844，6628）。
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558. (a) 此外, 人越处于天堂之爱(这爱在于喜爱功用和良善, 当为了教会, 国家, 人类社会和同胞而提供它们时, 会发自内心感到快乐), 就越被主引导, 因为这爱是有主在其中并来自主的爱. 相反, 人越陷入自我之爱(这爱在于为自己的缘故发挥功用, 提供良善), 就越被自己引导; 人越被自己引导, 就越不被主引导. 由此可知, 人越爱自己, 就越远离神性, 因而越远离天堂. 被人的自我引导, 就是被人自己的东西引导; 而人自己的东西无非是邪恶. 因为人与生俱来的邪恶就在于爱自己胜过神, 爱世界胜过天堂. 每当人在他所行的良善中专注于自己的时候, 他就专注于自己, 远离良善; 而非专注于良善, 远离自己; 于是他在其良善中表现出自己的形像, 而非神性的形像; 这一事实也通过经历向我证明了. 有些恶灵的居所在北方和南方之间的中部地区, 就在天堂的下面; 他们特别擅长引诱正直的灵人陷入自我形像, 因而陷入各种邪恶. 他们通过引诱正直灵人思想自己, 或公开通过赞扬的话和恭敬, 或暗中将其注意力转向自己而如此行. 他们越能得逞, 就越将正直灵人的脸转离天堂, 也越模糊他们的理解力, 把邪恶从他们自己的东西中召唤出来.
注: 人通过遗传从父母那里所得的自我形像无非是稠密的邪恶(天国的奥秘 210, 215, 731, 876, 987, 1047, 2307, 2308, 3518, 3701, 3812, 8480, 8550, 10283, 10284, 10286, 10731节). 人的自我中心就在于爱自己胜过神, 爱世界胜过天堂; 当为了自己, 也就是人自己的自我时, 与自己相比, 视其邻舍如无物; 因此, 它就是爱自己, 是对自己和世界的爱(天国的奥秘 694, 731, 4317, 5660节). 当自我之爱和尘世之爱占据主导地位时, 一切邪恶便从这些爱流出(天国的奥秘 1307, 1308, 1321, 1594, 1691, 3413, 7255, 7376, 7488, 7489, 8318, 9335, 9348, 10038, 10742节). 这些邪恶就是蔑视他人, 敌视, 仇恨, 报复, 残忍和欺骗(天国的奥秘 6667, 7370, 7374, 9348, 10038, 10742节). 一切虚假皆从这些邪恶流出(天国的奥秘 1047, 10283, 10284, 10286节).
558. (b) 自我之爱是对邻之爱的对立面, 这一点从二者的起源和本质可以看出来. 陷入自我之爱的人对邻人的爱始于自我, 因为他声称, 每个人都是他自己的邻舍; 这爱从他, 如同从中心发出, 直达所有与他构成一体的人, 并随着他们凭爱与他结合的程度削弱而递减. 所有圈子之外的人都被他视为一文不值, 而那些反对圈子成员及其邪恶的人则被他视为仇敌, 无论这些人的秉性如何, 无论他们是否智慧, 正直, 诚实或公正. 但对邻舍的属灵之爱却始于主, 从祂, 如同从中心发出, 直达所有凭爱和信与祂结合的人, 并照其爱和信的品质发出. 由此可以看出, 始于人的对邻之爱就是始于主的对邻之爱的对立面. 前者从邪恶发出, 因为它从人自己的东西发出; 而后者从良善发出, 因为它从主发出, 而主是良善本身. 由此还可以看出, 从人及其自我形像发出的对邻之爱是属肉体的; 而从主发出的对邻之爱是属天堂的. 一言以蔽之, 当人沉迷于自我之爱时, 这爱便构成头, 天堂之爱却构成脚, 他则站在天堂之爱上面. 如果这爱不服侍他, 他就把它踩在脚下. 这就是被投入地狱的人看上去仿佛头向下朝向地狱, 脚向上朝向天堂的原因(参看548节).
注: 人若不知道何为对邻之爱, 会以为人人都是邻舍, 要向每一个需要帮助的人行善(天国的奥秘 6704节). 他们还相信人人都是自己的邻舍, 因而对邻之爱始于自我(天国的奥秘 6933节). 爱自己胜过一切, 因而被自我之爱掌管的人也使得对邻之爱始于自己(天国的奥秘 6710节). 解释了每个人成为自己邻舍的方式(天国的奥秘 6933-6938节). 然而, 那些系基督徒并爱神胜过一切的人使得对邻之爱始于主, 因为当爱主胜过一切(天国的奥秘 6706, 6711, 6819, 6824节). 邻舍的不同种类和来自主的良善的不同种类一样多, 要照着各人状态的品质以不同的方式向各人行善, 这是基督徒的谨慎问题(天国的奥秘 6707, 6709, 6711, 6818节). 这种不同数不胜数; 因此, 知道何谓邻舍的古人将仁爱行为分门别类, 并赋予它们不同的名称, 由此知道每个人在哪方面是一个邻舍, 当以哪种方式谨慎地向每个人行善(天国的奥秘 2417, 6628, 6705, 7259-7262节). 古代教会的教义是对邻之仁的教义, 这是他们智慧的源头(天国的奥秘 2417, 2385, 3419, 3420, 4844, 6628节).
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558. 再者, 人若專注于天國之仁, 樂意為教會, 國家, 社會, 鄰人做有意義有價啟的事, 從心裡感到快樂, 那麼他就是為主所引導。因為天國之仁出於主, 主在其中。但是, 人若陷入我欲, 為自己的緣故做有意義有價啟的事, 那麼他是為自我所引導, 不是為主所引導。這將得出同樣的結論:人陷入我欲越深, 離上帝就越遠, 離天國也越遠。
自己引導自己就是為"自我"所引導, 而"自我"全然是惡, 因為遺傳之惡就是愛自己過於愛上帝, 愛世界過於愛天國。
人在所行之善中若專注於自己, 就是被引入自我, 也就是被引入遺傳之惡, 因為他因己行善, 而非因善行善。為己行善, 就是在善行中建立自己的形相, 而非上帝的形相。這也是我通過親身經歷所確認的事實。
在天國之下, 西北方向, 有一些惡靈特別擅長於引誘善靈, 使他們落入自我, 陷入各種罪惡之中。他們通過公然的讚美, 或暗地引導善靈的情感, 誘使他們顧念自身。一旦得逞, 就成功地誘使善靈轉離天國, 同時也遮蔽了善靈的認知力, 使惡欲從他們的自我中湧現出來。
觀察兩者的起源和本質, 不難看出愛自己與愛鄰人是對立的。陷入我欲的人, 愛鄰人是從自己起首的。他聲稱任何人都是他自己的鄰人, 於是以他自己為中心, 向一切意氣相投的人輻射, 親近的程度隨感情的深淺而定。所有圈子之外的人, 他們認為是微不足道的, 反對他們及其惡行的人, 更被他們視為敵人, 無論對方是否有智慧, 是否正直, 誠實, 公平。
然而, 真正的愛鄰人卻是從主起首的, 然後以主為中心, 根據其仁與信的特質, 向一切在仁與信裡與祂結合的人輻射。
由此我們看出, 從自己起首的愛鄰與從主起首的愛鄰是全然對立的。前者出於惡, 因為它出於自我;後者出於善, 因為它出於主, 而主是善之本。我們也看出, 出於人及其自我的愛鄰是人間之愛欲, 出於主的愛鄰卻是天國之仁愛。
總之, 人若陷入我欲, 我欲就成了他的頭, 天國之仁倒成了他的腳。天國之仁若不能為他效力, 必被他踹在腳下。這是被投入地獄的人看起來好像是倒身跳入地獄的原因。
558 a. Further, to the extent that we are engaged in heavenly love - which is loving constructive and worthwhile activities and being moved by heartfelt pleasure when we provide them to our church, our country, the human community, and our fellow citizens - we are being led by the Lord because this is the love he is in and the love that comes from him. However, to the extent that we focus on love for ourselves - doing constructive and worthwhile things for our own sakes - we are leading ourselves; and to the extent that we lead ourselves, we are not being led by the Lord. Again, then, it follows that the more we love ourselves, the more we move away from the Divine and also from heaven.
Being led by self is being led by what we claim as our own, and what we claim as our own is nothing but evil. It is actually our evil heredity, which involves loving ourselves more than God and the world more than heaven. 1
We are completely absorbed in our self-image and therefore in our hereditary evil whenever we focus on ourselves in anything worthwhile we are doing, for we are focusing on ourselves and away from what is good and not on what is good and away from ourselves. So in the worthwhile activities we set up an image of ourselves and not an image of the Divine. I have been assured of this by experience as well. There are evil spirits who live halfway between the north and the west, underneath the heavens, who are particularly skilled at getting upright spirits involved in their self-image and therefore focused on various kinds of evil. They do this by getting them absorbed in thinking about themselves, either openly by words of praise and esteem or covertly by focusing their feelings exclusively on themselves. To the extent that they succeed, they turn the faces of the upright people away from heaven and also becloud their understanding, calling up evils from their self-concern.
558b. If you look at their origins and essences, you can see that love for oneself and love of one's neighbor are opposites. In people who are wrapped up in love for themselves, love of their neighbor begins from self. They claim that everyone is her or his own neighbor; and from this as a center they reach out to all who ally with them, with progressively less intensity depending on the love that unites the others with them. They regard people outside this group as worthless, and people who offer opposition to them and their evildoing they regard as enemies. It does not matter what they are actually like, whether they are wise or upright or honest or fair.
A spiritual love of their neighbor, though, begins with the Lord, and spreads out from him as its center to all who are united to him by love and faith. Its spread depends on the quality of their love and faith. 2
We can see from this that a love of our neighbor that begins with ourselves is the opposite of a love of our neighbor that begins with the Lord. The former comes from evil because it comes from what we claim as our own; while the latter comes from what is good because it comes from the Lord, who is good itself. We can also see that a love of our neighbor that comes from us and from our self-image is a physical love, while a love of our neighbor that comes from the Lord is heavenly.
In a word, when we are absorbed in love for ourselves it constitutes our head, and heavenly love constitutes the feet we stand on. If heavenly love does not serve us, we trample it underfoot. This is why people who are being thrown into hell look as though they are diving in headfirst, with their heads down and their feet toward heaven (see above, 548).
Footnotes:
1. The self-image that we get from our parents by heredity is nothing but condensed evil: Arcana Coelestia 210, 215, 731, 876, 987, 1047, 2307, 2318 [2308?], 3518, 3701, 3812, 8480, 8550, 10283-10284, 10286, 10731 [10732?]. Our self-centeredness involves loving ourselves more than God and the world more than heaven, and regarding our neighbor as nothing compared to ourselves except when it benefits us; so it is loving ourselves and is a love for oneself and for the world: 694, 731, 4317, 5660. From love for oneself and for the world when they are put first come all evils: 1307-1308, 1321, 1594, 1691, 3413, 7255, 7376, 7480 [7490?], 7488, 8318, 9335, 9348, 10038, 10742; which are contempt for others, hostility, hatred, vengefulness, savagery, and deceit: 6667, 7372 [7370?], 7374, 9348, 10038, 10742; and from these evils, everything false flows: 1047, 10283-10284, 10286.
2. People who do not know what loving their neighbor is think that everyone is their neighbor and that everyone who is in need ought to be helped: 6704.
They also believe that we are our own neighbor, and that love toward our neighbor therefore begins with us: 6933.
People who love themselves above all, who therefore are ruled by love for themselves, also begin their love for their neighbor with themselves: 8120 [6710?].
An explanation of the way in which we are our own neighbors: 6933-6938.
However, people who are Christians and who love God above all begin their love toward their neighbor with the Lord, because he is to be loved above all: 6706, 6711, 6819, 6824.
There are as many different kinds of neighbor as there are different kinds of good from the Lord, and good is to be done differently toward each individual depending on the quality of that individual's state, which is a matter of Christian prudence: 6707, 6709-6710 [6711?], 6818.
There are countless such differences; so the pre-Christian people, who knew what the neighbor is, sorted thoughtful acts into classes and gave them names that enabled them to know in what way one or another person was their neighbor and how they were to be helped prudently: 2417, 6629 [6628?], 6705, 7259-7262.
The doctrine in the pre-Christian churches was a doctrine of thoughtfulness toward one's neighbor, which was the source of their wisdom: 2417, 2385, 3419-3420, 4844, 6628 [6629?].
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558. [a] Furthermore, so far as anyone is in heavenly love, which is loving uses and goods and being moved by delight of heart when doing them for the sake of the Church, country, human society, and a fellow-citizen, he is so far led by the Lord, because that love is the love in which the Lord is, and which is from Him. But so far as anyone is in the love of self, which is performing uses and goods for the sake of himself; so far he is led by himself; and so far as anyone is led by himself he is not led by the Lord. And from this it also follows that so far as anyone loves himself he removes himself from the Divine, thus also from heaven. To be led by one's self is to be led by one's proprium; and man's proprium is nothing but evil; for man's inherited evil is loving self more than God, and the world more than heaven. 1Whenever man looks to himself in the good that he does, he is let into his proprium, that is, into his inherited evils; for he then looks from goods to himself and not 1from himself to goods, and therefore he presents an image of himself in his goods, and not an image of the Divine. That this is so has also been proved to me by experience. There are evil spirits whose dwelling-places are in the middle quarter between the north and the west, beneath the heavens, who are skilled in the art of leading well-disposed spirits into their proprium and thus into evils of various kinds. This they do by leading them into thoughts about themselves, either openly by praises and honours, or secretly by directing their affections to themselves; and so far as this is done they turn the faces of the well-disposed spirits away from heaven, and to the same extent they obscure their understanding and call forth evils from their proprium.
Footnotes:
1. Man's proprium, which he derives by inheritance from his parents, is nothing but dense evil (Arcana Coelestia 210, 215, 731, 876, 987, 1047, 2307-2308, 3518, 3701, 3812, 8480, 8550, 10283-10284, 10286, 10731).
Man's proprium is loving self more than God, and the world more than heaven, and making nothing of one's neighbour in comparison with oneself, except for the sake of self, that is one's own self; thus it consists in love of self and of the world (Arcana Coelestia 694, 731, 4317, 5660).
All evils flow from the love of self and the love of the world when these predominate (Arcana Coelestia 1307-1308, 1321, 1594, 1691, 3413, 7255, 7376, 7488-7489, 8318, 9335, 9348, 10038, 10742).
These evils are contempt of others, enmity, hatred, revenge, cruelty, deceit (Arcana Coelestia 6667, 7370, 7374, 9348, 10038, 10742).
From these evils all falsity flows (Arcana Coelestia 1047, 10283-10284, 10286).
1. The printed text does not include the word "not;" however, it is clearly in the Latin.
558. [B] That the love of self is the opposite of love towards the neighbour can be seen from the origin and essence of both. The love of the neighbour with one who is in the love of self begins with oneself, for he claims that anyone is neighbour to oneself; and it goes forth from him as its centre to all who make one with him, diminishing in accordance with the degree of their conjunction with him by love. All outside of this circle are regarded as of no account; and those who are opposed to those in the circle and to their evils are accounted as enemies, whatever their character may be, however wise, upright, honest, or just. But spiritual love towards the neighbour begins with the Lord, and goes forth from Him as its centre to all who are conjoined to Him by love and faith, going forth in accordance with the quality of the love and faith with them. 1So it is clear that the love of the neighbour that begins from man is the opposite of the love towards the neighbour that begins from the Lord; and the former proceeds from evil because it proceeds from man's proprium, while the latter proceeds from good because it proceeds from the Lord, Who is Good Itself. It is clear also that the love of the neighbour that proceeds from man and his proprium is corporeal, while the love towards the neighbour that proceeds from the Lord is heavenly. In a word, with the man in whom there is the love of self; that love makes the head, and heavenly love makes the feet. On that love he stands; and if it does not serve him he tramples it under foot. This is the cause of the appearance that those who are cast down into hell fall with the head downward towards hell, and with the feet upwards towards heaven (see above, 548).
1. Those who do not know what it is to love the neighbour imagine every man to be a neighbour, and that good is to be done to everyone who is in need of help (Arcana Coelestia 6704).
They also believe that everyone is neighbour to himself, and thus that love to the neighbour begins with self (Arcana Coelestia 6933).
Those who love themselves above all things, that is, with whom self-love prevails, also make love to the neighbour to begin with themselves (Arcana Coelestia 6710).
In what manner everyone is neighbour to himself, explained (n.6933-6938). But those who are Christians and who love God above all things make love to the neighbour to begin with the Lord, because He is to be loved above all things (Arcana Coelestia 6706, 6711, 6819, 6824).
The distinctions of neighbour are as many as the distinctions of good from the Lord, and there should be distinction in doing good to everyone in accordance with the quality of his state, and this is a matter of Christian prudence (Arcana Coelestia 6707, 6709, 6711, 6818).
These distinctions are innumerable, and for this reason the ancients, who knew what is meant by the neighbour, reduced the exercises of charity into classes, which they denoted by suitable names, and from this knew in what respect everyone was a neighbour, and in what manner good was to be done to everyone with prudence (Arcana Coelestia 2417, 6628, 6705, 7259-7262).
The doctrine in the ancient Churches was the doctrine of charity towards the neighbour, and from this they had wisdom (Arcana Coelestia 2417, 2385, 3419-3420, 4844, 6628).
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558. [a.] Furthermore, so far as any one is in heavenly love, which consists in loving uses and goods and being moved by delight of heart when doing them for the sake of the church, country, human society, and ones fellow-citizens, he is so far led by the Lord, because that love is the love in which the Lord is, and which is from Him. But so far as any one is in the love of self, which consists in performing uses and goods for the sake of himself, so far he is led by himself; and so far as any one is led by himself he is not led by the Lord. And from this it also follows that so far as any one loves himself he separates himself from the Divine, thus also from heaven. To be led by one's self is to be led by what is one's own; and what is man's own is nothing but evil; for man's inherited evil consists in loving self more than God, and the world more than heaven. 1Whenever man looks to himself in the good that he does he is let into what is his own, that is, into his inherited evils for he then looks from good to himself and not 2from himself to good, and therefore he presents an image of himself in his good, and not an image of the Divine. That this is so has also been proved to me by experience. There are evil spirits whose dwelling places are in the middle quarter between the north and the west, beneath the heavens, who are skilled in the art of leading well-disposed spirits into their nature [proprium] and thus into evils of various kinds. This they do by leading them into thoughts about themselves, either openly by praises and honors, or secretly by directing their affections to themselves; and so far as this is done they turn the faces of the well-disposed spirits away from heaven, and to the same extent they obscure their understanding and call forth evils from what is their own.
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558. [primo] Porro, quantum aliquis in amore caelesti est, qui est amare usus et bona, et affici jucundo cordis cum illa praestat propter ecclesiam, patriam, societatem humanam et concivem, tantum ducatur a Domino, quia ille amor est in quo Ipse, et qui ab Ipso: at quantum aliquis in amore sui est, qui amor est usus et bona praestare propter se, tantum ducitur a semet; et quantum aliquis ducitur a semet, tantum non ducitur a Domino: inde quoque sequitur, quod quantum quis se amat, tantum se removeat a Divino, ita quoque a caelo. Duci a semet, est a proprio suo; ac proprium hominis non est nisi quam malum est enim ejus malum hereditarium, quod est se amare prae Deo, ac mundum prae caelo 1Homo toties immittitur in suum proprium, ita in sua mala hereditaria, quoties se spectat in bonis quae facit, nam spectat a bonis ad se, et non a se ad bona quare in bonis sistit imaginem sui, et non aliquam imaginem Divini. Quod ita sit, etiam per experientiam confirmatus sum. Sunt mali spiritus, quorum habitationes sunt in plaga media inter septentrionem et occidentem sub caelis, qui callent artem immittendi probos spiritus in proprium illorum, et sic in mala varii generis; quod faciunt per id, quod immittant illos in cogitationes de se, vel aperte per laudes et honores, vel clam per determinationes affectionum illorum ad se: et quantum hoc efficiunt, tantum avertunt facies proborum spirituum a caelo; et tantum quoque intellectum eorum obscurant, et evocant mala ex proprio illorum.
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