2219# “望向所多玛的脸面”象征人类的状态。“所多玛”象征一切源于自我之爱的邪恶。这一点可以从“望向脸面”的意义，特别是“望向所多玛的脸面”的意义中看出。“脸面”象征人里面的东西，无论是恶的还是善的，因为这些里面的东西从脸面上显现出来，如在第一卷第358节所示。因此，这里的“脸面”因是关于所多玛而象征里面的恶，即自我之爱的恶，这种恶在总体上通过“所多玛”来理解，如接下来将说明的。
最极端的恶源于自我之爱，因为自我之爱是对人类社会具有破坏性的（参2045节），并且对天堂社会也是破坏性的（参2057节）；因为人类的堕落由此得知，所以这里通过“所多玛的脸面”象征人类的状态。
【2】此外，在第一卷的多个地方展示了自我之爱的性质，即它完全违背了人类被创造的秩序。与动物不同，人类被赋予了理性，其目的是让每个人都愿意为他人行善，无论是个体还是集体，这是人类被创造的秩序。因此，对神的爱和对邻舍的爱应该成为人类的生命，使人与野兽区分开来。这也是天堂的秩序，人在世上生活时应该处于这种秩序中，并因此处在主的王国中。当他脱去在地上服侍他的肉身时，他也会进入这个王国，在那里不断升入更完美的属天状态。
【3】但是，自我之爱是摧毁这些秩序的主要东西，甚至是唯一的东西，而对世界的爱则不是。因为对世界的爱虽然与信仰的属灵事物相对立，但自我之爱却与仁爱的属天事物完全相反。因为爱自己的人，不爱所有其他人，而是试图摧毁所有不崇拜他的人，他不愿意也不为任何人行善，除非那个人是自己人，或者可以被吸纳为自己人，就好像这些人已经成为他欲望和幻想的一部分。
因此，很明显，所有的仇恨、所有的报复和残忍，以及所有可耻的伪装和欺骗，都是从自我之爱中涌现出来的。因此，所有违反人类社会秩序和天堂社会秩序的恶行也都是由此而来。
【4】事实上，自我之爱是如此可憎，以至于当对其施加的限制被解除时，也就是说，当它被给予随心所欲的机会时，即使在最低阶层的人中间，它也会肆虐。不仅想统治邻舍和附近的人，还想统治整个宇宙，甚至想统治至高无上的神。人类确实没有意识到这一点，因为他们被一些他们知之甚少的限制所束缚。但是，正如前面所说的，这些限制一旦被解除，他们很快就会做同样的事情。这一点我从来生的许多经验中得知。
因为这些东西隐藏在自我之爱之中，被自我之爱支配且没有良心约束的人，比所有其他人更恨主，因此也恨所有的信仰真理，因为这些是真理主王国中的秩序法则。这些人如此厌恶这些法则，以至于在来生中，这种厌恶显而易见。这种爱也是”女人的种要践踏“的”蛇的头“，详见第一卷第257节。
【5】但是，对自我的爱并不总是以外在形式显现为傲慢和自大。有时，这些人能够以爱心对待邻舍；因为有些人天生就有这样的外在表现，有些人在童年生活中养成了这种习惯，但后来虽然克服了这种习惯，外在形式却仍然存在。
然而，有些人看不起别人，觉得别人对他们没用就一文不值。他们不关心公共利益，除非这些利益对他们自己有好处，几乎把公共利益当成是自己的利益。尤其是那些憎恨所有不支持和不为他们服务的人，他们迫害这些人，并尽可能地剥夺这些人的财产、荣誉、名声，甚至生命。
那些心里有这种想法的人，应该知道他们比其他人更爱自己。
2219、“面向所多玛观看”表示人类的状态。这从“面向观看”的含义清楚可知，此处是“面向所多玛”。在圣言中，“面（即脸）”表示人的所有内层，无论是善是恶，因为它们从脸上闪耀出来，如第一卷所示（358节）。故此处“面（即脸）”因论及所多玛而表示内层的邪恶，也就是自我之爱的邪恶；这些邪恶一般由“所多玛”来表示，这从下文明显可知。最坏的邪恶就来源于自我之爱，这是因为自我之爱对人类社会具有毁灭性，如前所示（2045节），并且对天上的社群也具有毁灭性（2057节）。由于人类的败坏从这爱可以得知，所以“面向所多玛”在此表示人类的状态。
此外，第一卷的各个地方已经说明自我之爱是何性质，即：它与人被造所进入的秩序完全相反。与动物不同，人被赋予理性，好叫每个人都能向其他人，无论具体的每个人还是总体的所有人，意愿并实行良善。这就是人被造所进入的秩序；因此，正是爱神和爱邻构成人的生命，这生命把他与野兽区别开来。爱也是天堂的秩序，好叫人活在世上时，会住在天堂。住在天堂就是住在主的国度；当脱去在地上为他服务的肉体时，他就会进入这个国度，在那里复活进入一种越来越完美的天堂状态。
而自我之爱是摧毁这些爱的首要事物，事实上是唯一摧毁它们的东西。尘世之爱不那么具有毁灭性；诚然，尘世之爱与信的属灵事物直接对立，但自我之爱却与爱的属天事物直接对立。因为那些爱自己的人都不爱其他人，而是试图毁灭所有不尊敬他的人。他也不向任何人意愿并实行良善，除非这人是他自己的一部分，或能被迷惑以至于成为他自己的一部分，就像被嫁接到他的恶欲和虚假观念上的枝子。由此明显可知，自我之爱是各种仇恨、报复和残忍，以及各种可耻的欺骗和诡诈的源头，因而也是对人类社会的正当秩序和天堂社群的正当秩序的一切可憎攻击的源头。
事实上，自我之爱如此可憎，令人发指，以至于一旦放松对它的约束，也就是说，一旦给它机会去为所欲为，甚至在那些属于最底层的人中间，它也会如此狂奔，以至于不但渴望掌控最近的邻舍和身边的人，还渴望掌控整个宇宙，甚至掌控至高神性本身。人的确对此一无所知，因为他受到约束，而他对这些约束知之甚少；但只要这些约束松开，如前所述，他就会发疯；我从来世的大量经历中已经得知这一点。由于这些东西就隐藏在自我之爱中，所以那些爱自己，缺乏良心约束的人也比其他任何人都更恨恶主，进而恨恶一切信之真理，因为这些真理正是主国度的秩序律法。这些人唾弃这些律法，甚至到了憎恶它们的地步，这一点在来世也会显明。这爱也是“女人的种”（也就是主）所“踹”的“蛇头”（对此，参看第一卷，257节）。
但自我之爱表面上不总是表现为骄傲自大，因为有时这些人也能以仁爱对待邻舍。有些人生来就具有这种表面的仁爱性情，而有些人在童年时期获得了它，但后来却把它置于掌控之下，尽管表面的性情仍然存在。真正具有自我之爱的，是那些蔑视他人，与自己相比把他们看得一文不值的人。他们根本不关心公众利益，除非它对自己有利，或除非他们自己可以说就是公众利益。这尤其适用于那些仇恨并迫害凡不偏袒、服侍他们的人之人；他们会尽可能地夺走这些人的财产、地位、名声，甚至生命。要让那些故意密谋这些事的人知道，他们拥有比大多数人更多的自我之爱。
Potts(1905-1910) 2219
2219. They looked toward the faces of Sodom. That this signifies the state of the human race, is evident from the signification of "looking to the faces," here, to the faces of Sodom. By "faces" are signified all man's interiors, both good and evil, for the reason that they shine forth from the face (as shown in volume 1, n. 358). Here therefore "faces," because predicated of Sodom, signify interior evils, which are those of the love of self, and which evils in general are meant by "Sodom," as will be evident from what now follows. That the worst evils of all originate from the love of self, is because the love of self is destructive of human society (as shown above, n. 2045), and of heavenly society (n. 2057); and since the perversity of the human race is thence known, by the "faces of Sodom" is here signified the state of the human race. [2] Moreover it has been shown in volume 1, in various places, what the nature of the love of self is, namely, that it is diametrically contrary to the order into which man was created. Man is distinguished above beasts by having a rational given him, to the end that everyone may will well and do well to others, as in general so in particular. This is the order into which man has been created; consequently it is love to God and love toward the neighbor that should be man's life, and by which he should be distinguished from brute animals. This is also the order of heaven, in which it was intended man should be while he lives in the world; thus in the Lord's kingdom; and into this kingdom he would pass when he had put off the body that had been of service to him upon the earth, and there he would rise into a state continually advancing in heavenly perfection. [3] But the love of self is the primary and indeed the only thing that destroys all this; and not so much so the love of the world, for this is indeed opposite to the spiritual things of faith, but the love of self is diametrically opposite to the celestial things of love; for he who loves himself loves no others, but endeavors to destroy all persons whatever that do not pay reverence to him; nor does he will well and do well to anyone, except to him who is a part of himself, or can be captivated so as to be a part of himself, like something inoculated as it were with his cupidities and phantasies. Hence it is evident that from the love of self there gush forth all hatreds, all revenges and cruelties, as also all infamous simulations and deceits, and thus all heinous things against the order of human society and against the order of heavenly society. [4] Nay, so heinous is the love of self, that when its bonds are relaxed, that is, when opportunity of free range is given it, even with those who are in the lowest condition, it so rushes on, that it not only wills to exercise dominion over neighbors and those near at hand, but also over the universe, and even over the Supreme Divine Itself. Of this the man is indeed ignorant, because he is kept in bonds not well known to him, but insofar as these bonds are slackened (as before said), so far he rushes on; and this it has been given me to know from much experience in the other life. As these things lie hidden in the love of self, they who are in the love of self, and are not endowed with the bonds of conscience, above all others hold the Lord in hatred, consequently all the truths of faith, for these are the very laws of order in the Lord's kingdom, and these they reject so as to abominate them, which also shows itself openly in the other life. This love is also the "serpent's head," which the "Seed of the woman" (that is, the Lord) "treads down" (concerning which see volume 1, n. 257). [5] But the love of self is not always that which appears in the outward form as pride and haughtiness, for sometimes such persons are able to hold the neighbor in charity, for with some such an external is born, and with some it is contracted in early life, but is afterwards subjugated, the external still remaining. But those are in the love of self who despise others and make them of no account in comparison with themselves, and who care nothing for the common good, unless it is for them, and they themselves, as it were, are it, especially those who hate all by whom they are not favored and served, persecuting them, and so far as they are able depriving them of their possessions, honor, reputation, and even life. Let those who breathe such things in intention know that they are preeminently in the love of self.
Elliott(1983-1999) 2219
2219. 'They looked towards the face of Sodom' means the state of the human race. This is clear from the meaning of 'looking towards the face', here 'towards the face of Sodom'. In the Word 'the face' means all man's interiors - evil as well as good - for the reason that these shine out of the face, as shown in Volume One, in 358. Here therefore, because 'the face' is used in reference to Sodom, it is interior evils, which are those of self-love, that are meant; for interior evils in general are meant by 'Sodom', as will be evident from what follows in the next paragraph. The reason the worst evils of all originate in self-love is that self-love is destructive of human society, as shown above in 2045, and destructive of heavenly society, 2057. And since the perversity of the human race is recognized from that love, here 'the face of Sodom' means the state of the human race.
[2] In addition to this, it has been shown in various places in Volume One what the nature of self-love is, namely a love completely contrary to the order into which man was created. Unlike beasts man was endowed with rationality, to the end that every individual person may will what is good and do what is good to any other, thus to everyone in particular as to all in general. Such is the order into which man was created, and therefore it is love to God and love towards the neighbour which were intended to constitute man's life, which life was to mark him off from animals. Such also is the order of heaven which, it was intended, would exist in man while he was living in the world. He would thus be in the Lord's kingdom, into which he would also pass when he had cast off the body that had served him on earth, and in that kingdom would rise up into a state constantly increasing in heavenly perfection.
[3] But self-love is the chief, indeed the one and only, thing that destroys these loves. Love of the world is not so destructive; for although this is indeed contrary to the spiritual things of faith, self-love is diametrically opposed to the celestial things of love. For someone who loves himself does not love any others but tries to destroy everyone who fails to pay respect to him. Nor does he will what is good and do what is good to anybody except to one who is an extension of himself or can be made to become such, like something into which his evil desires and false notions have been so to speak engrafted. From this it is evident that self-love is the source from which all forms of hatred, all forms of revenge and cruelty well up, and also all forms of disgraceful presence and of deceit - thus every abominable thing that is contrary to the order that belongs to human society and contrary to the order of heavenly society.
[4] Indeed self-love is so abominable that when the restraints placed upon it are lifted, that is, when it is given the opportunity to do whatever it pleases, then even with those who belong to the lowest sort, it rushes with such urgency that it desires not only to exercise dominion over those nearest to it and over those close by, but also over the universe and even over the Supreme Divine Being Himself. Man is not indeed aware of this because he is held back by restraints he knows little about. But to the extent these restraints, as has been stated, are removed he very rapidly does the same. This I have been given to know from much experience in the next life. Because these things lie concealed within self-love, people governed by self-love and not endowed with the restraints of conscience, more than all others hate the Lord, and thus hate all the truths of faith, since these are the very laws of order in the Lord's kingdom. Such people dislike these laws so much as to loathe them, and this also shows itself openly in the next life. This love is also the head of the serpent which the seed of the woman, that is, the Lord, treads down, regarding which see Volume One, in 257.
[5] But self-love does not always present itself outwardly in arrogance and pride, for sometimes such people are able to regard the neighbour with charity. Some people are born with this outwardly charitable disposition, while others acquire it during childhood years, but after this it is subdued, though the outward disposition does still remain. But those governed by self-love are such as despise others and regard them as nothing in comparison with themselves. Nor do they have any concern whatever for the common good unless this exists for their benefit, they themselves being so to speak the common good. This applies especially to those who hate and persecute everyone who does not show them favour or serve them, and as far as possible they rob such persons of possessions, honour, reputation, and even life. Let those who behave intentionally in these ways realize that with them pre-eminently self-love is present.
Latin(1748-1756) 2219
2219. `Prospexerunt ad facies Sodomae': quod significet statum humani generis, constat a significatione `prospicere ad facies,' et hic `ad facies Sodomae'; per `facies' significantur {1} `omnia interiora hominis, tam mala quam bona, ex causa quia illa elucent ex facie, ut in Parte Prima n. 358 ostensum, hic itaque `facies' quia praedicantur de Sodoma, significant interiora mala quae sunt amoris sui, quae mala in genere per `Sodomam' intelliguntur, ut a mox sequentibus patebit. Quod omnium {2} pessima mala ex amore sui originem trahant, est quia amor sui est destructivus societatis humanae, ut ostensum supra n. 2045, et {3} destructivus societatis caelestis, n. 2057; et quia perversitas generis humani inde cognoscitur, hic per `facies Sodomae' significatur status generis humani. [2] Ostensum praeterea est in Parte Prima variis in locis qualis amor sui est {4}, quod nempe prorsus contrarius sit ordini in quem creatus est homo; homini prae {5} bestiis rationale datum est, ob finem ut quisque alteri bene velit et bene faciat, sic in particulari ut in communi, hic est ordo in quem creatus est homo; proinde est amor in Deum et amor erga proximum, quae vita foret hominis, per quam distingueretur a brutis animalibus; hic etiam est ordo caeli, in quo foret cum {6} vivit in mundo {7}, et sic in regno Domini; ac in idem transiret, cum exuit corpus quod ei inserviit super terra, (c)et ibi in statum continue perfectiorem caelestem assurgeret: [3] sed amor sui est primarium, immo unicum quod destruit haec, non ita amor mundi, nam hic quidem spiritualibus fidei, sed amor sui caelestibus amoris e diametro oppositus est; (t)qui enim se amat, omnes alios non amat, sed quoscumque qui illum non colunt, destruere conatur, nec alicui bene vult et bene facit, nisi qui in illo est, aut {8} (x)captari potest, ut in illo sit, sicut quoddam ejus cupiditatibus et phantasiis quasi inoculatum'; inde patet quod ex amore sui (o)scaturiant omnia odia, (o)omnes vindictae (o)et crudelitates, tum {9} omnes infames simulationes et doli, ita omnia nefanda contra ordinem societatis humanae, et contra ordinem societatis caelestis: [4] (o)quin immo tam nefandus est amor sui ut cum vincula ei relaxantur, hoc est, cum `ei datur' copia exspatiandi, etiam apud eos qui infimae sortis sunt, ruat ita ut non solum dominari velit super proximos et vicinos, sed etiam super universum, immo super ipsum Supremum Divinum, quod quidem ignorat homo quia in vinculis non ita sibi notis tenetur, sed quantum haec vincula, ut dictum, {10} remittuntur, tantum ruit; quod a multa experientia in altera vita mihi scire datum est: {11}quia in amore sui illa latent, etiam illi qui in amore sui sunt et non donati vinculis conscientiae, prae omnibus aliis odio habent Dominum,(m) {12} ita omnia vera fidei, nam haec sunt ipsae leges ordinis in regno Domini; haec tales respuunt ita ut abominentur, quod etiam se manifestat coram in altera vita(n); hic amor etiam est caput serpentis, quod semen mulieris, hoc est, Dominus proculcat {13}, de quo videatur in Parte Prima, n. 257. [5] Sed amor sui non est semper ille qui in externa forma apparet sicut fastus et superbia, quandoque enim ii {14} possunt charitate habere proximum; `quibusdam enim tale externum connascitur, et a quibusdam in aetate puerili adsciscitur, sed postea subjugatur {15}, remanente usque externo; sed sunt illi qui alios prae se contemnunt ac prae se nihili faciunt, nec commune bonum quicquam curant nisi sit pro illis et ii quasi sint illud; imprimis qui omnes illos qui sibi non favent et serviunt, odio habent, illos persequuntur, et quantum possunt, deprivant possessionibus, honore, fama, immo vita; qui talia spirant animo, illi sciant quod in amore sui sint prae aliis. @1 i in Verbo.$ @2 omnia.$ @3 i quia.$ @4 sit.$ @5 i enim.$ @6 dum.$ @7 terra.$ @8 hoc est, in ejus amoris cupiditatibus, sicut pars ei quasi insita ejusque affectionibus mali et phantasiis sicut inoculata.$ @9 verbo omnia mala flagitia et abominationes.$ @10 i ei.$ @11 i et.$ @12 A has in margin ita vera fidei, quae respuunt usque ut abominentur, hoc etiam nescit homo, sed in altera vita, hoc quoque se coram manifestat.$ @13 conculcat, as Sch., but 257 has proculcat.$ @14 hi.$ @15 nam aliquibus connascitur, ab aliquibus in aetate puerili adsciscitur, sed postea ipse amor sui subjugatur (in margin).$