510# “就有仿佛火烧着的大山”表示对自我和由此而来的自我聪明的爱。这从“火烧着的大山”的含义清楚可知，“火烧着的大山”是指对自我和由此而来的自我聪明的爱。这爱由这种大山来表示，是因为在圣言中，“大山”表示两种意义上的爱，即天堂之爱和地狱之爱(参看AE 405节)；“火”也一样(也可参看AE 504a–e节)；此处论述的是要与善人分离，并被投入地狱的恶人，对这些人来说，一切真理都通过这爱变成虚假。下文描述了由“大山扔在海中”产生的这种效果；因为“大山扔在海中；海的第三部分变成血”表示属世人中的一切都变成了邪恶之虚假。由此可见，“火烧着的大山”表示自我之爱和对由此而来的自我聪明的爱。一切自我聪明都来自自我之爱。
“大山”表示两种意义上的爱，因为在灵界，处于属天之爱的第三层天堂的天使住在大山上；因此，当经上提到“大山或山”时，所表示的是这层天堂，按照从人和地方抽象出来的天使的思维观念，所表示的是构成天堂之物，也就是属天之爱。但在反面意义上，“大山”表示自我之爱，因为那些处于自我之爱的人不断渴望爬到大山上，把自己等同于那些在第三层天堂的人。由于他们在幻想中住在这大山上，所以当他们从地狱出来时，它也成了他们努力的目标；这就是为何“大山”在反面意义上表示自我之爱。总之，那些处于自我之爱的人总是追求高的东西，所以死后，当爱的一切状态都变成相对应的事物时，他们在幻想中登上高处，在幻想的状态下以为自己在高山上，尽管他们从身体上在地狱。这就是为何那些属于巴比伦，处于这种自我之爱，以至于不仅想统治一切大地，还想统治天堂的人被称为“山”，经上说他们坐在山上，升到高云之上。如在耶利米书：
行毁灭的山哪，看哪，我和你作对，你毁灭全地；我要伸手攻击你，使你从岩石上滚下来，使你成为烧毁的山。(耶利米书51:25)
以赛亚书：
你心里曾说，我要升到诸天；我要高举我的宝座在神的众星以上；我要坐在聚会的山上；我要升到高云之上，我要与至高者同等；然而，你必被丢入地狱。(以赛亚书14:13–15)
这些话论及巴比伦。
510. And as it were a great mountain burning with fire.- That this signifies the love of self, and thence of [one's] own intelligence, is evident from the signification of a mountain burning with fire, which denotes the love of self and thence the love of [one's] own intelligence. The reason why this love is signified by the mountain here named, is, that a mountain, in the Word, signifies love in both senses, or celestial love and infernal love, as may be seen above (n. 405); fire has a similar signification. See also above (n. 504). The subject here dealt with is the evil, who were to be separated from the good, and cast into hell, and with these, all truth is turned into falsity by means of that love. This effect resulting from the mountain cast into the sea, is described in what follows; for the mountain cast into the sea, whence the third part of the sea became blood, signifies, that in the natural man everything was changed into the falsity of evil. It is therefore evident, that here the great mountain burning with fire signifies the love of self, and thence the love of [man's] own intelligence; for all man's own intelligence is from the love of self.
[2] The reason why a mountain means love in both senses, is, that the angels of the third heaven, who are in celestial love, dwell upon mountains in the spiritual world; when therefore a mountain is mentioned, that heaven is meant, and, according, to the ideas of angelic thought, which are abstracted from persons and places, celestial love which makes that heaven is meant. But the reason why a mountain in the opposite sense, signifies the love of self, is, that those who are in the love of self continually desire to ascend mountains, by making themselves equal to those who are in the third heaven. Because they revolve this in their imagination they also attempt it while they are out of the hells; for this reason a mountain, in the opposite sense, signifies the love of self. In a word, those who are in the love of self always aspire after high things, therefore, after death, when all the states of the love are changed into things correspondent, they also in imagination mount on high, believing themselves, while in such state of imagination, to be upon lofty mountains, although, with the body, they are in the hells.
[3] Hence it is that those who are of Babylon, and are in such love of self as to desire not only to rule over all the earth, but also over the heavens, are called in the Word mountains, and are said to sit upon a mountain, and to ascend above the heights of the clouds. Thus it is said in Jeremiah:
"Behold, I am against thee, O destroying mountain, which destroyest all the earth; and I will stretch out my hand against thee, and roll thee down from the rocks, and will make thee a mountain of burning" (51:25).
And in Isaiah:
"For thou hast said in thy heart, I will ascend the heavens, I will exalt my throne above the stars of God; I will sit also upon the mount of the congregation, I will ascend above the heights of the cloud; I will become like the Most High. Yet thou shalt be cast down to hell" (14:13-15).
These things are said concerning Babylon.
510. And as it were a great mountain burning with fire, signifies the love of self, and of self-intelligence therefrom. This is evident from the signification of "a mountain burning with fire," as being the love of self and the love of self-intelligence therefrom. This love is signified by such a mountain, because a "mountain" in the Word signifies love in both senses, namely heavenly love and infernal love (See above, n. 405); likewise "fire" (See also above, n. 504); and here the evil who are to be separated from the good and cast into hell are treated of, and with such every truth is turned by that love into falsity. This effect, arising from "casting that mountain into the sea," is described in what follows; for "that mountain cast into the sea, so that the third part of the sea became blood," signifies that everything in the natural man became falsity of evil. From this it can be seen that "a great mountain burning with fire" signifies the love of self and the love of self-intelligence therefrom. All self-intelligence is from the love of self.
[2] "Mountain" means love in both senses, because the angels of the third heaven, who are in celestial love, dwell upon mountains in the spiritual world; so when a "mountain" is mentioned, that heaven is meant, and according to the ideas of angelic thought, which are abstracted from persons and places, that which constitutes heaven is meant, that is, celestial love. But in the contrary sense "mountain" signifies the love of self, because they who are in the love of self have a constant desire to go up mountains, to make themselves equal to those who are in the third heaven. Because they dwell upon this in their fancy, it is also the object of their endeavor when they are out of the hells; this is why a "mountain" in the contrary sense signifies the love of self. In a word, those who are in the love of self are always aspiring after high things, so after death, when all the states of the love are changed into things correspondent, in their fancy they mount aloft, believing themselves, while in the fancy, to be upon high mountains, and yet bodily they are in the hells. This is why those who are of Babylon, who are in such love of self as to wish to rule not only over all the earth but also over the heavens, are called "mountains," and are said "to sit upon a mountain" and "to ascend above the heights of the cloud." As in Jeremiah:
Behold, I am against thee, O destroying mountain, destroying the whole earth; and I will stretch out My hand against thee, to roll thee down from the rocks and make thee a mountain of burning (Jeremiah 51:25).
In Isaiah:
Thou hast said in thy heart, I will ascend into the heavens, I will exalt my throne above the stars of God; and I will sit on the mount of the congregation; I will ascend above the heights of the cloud; I will become like the Most High: yet thou shalt be cast down to hell (Isaiah 14:13-15).
This is said of Babylon.
510. "Et quasi mons magnus igne ardens." - Quod significet amorem sui ac inde propriae intelligentiae, constat ex significatione "montis igne ardentis", quod sit amor sui et inde amor propriae intelligentiae; quod hic amor per illum montem significetur, est quia per "montem" in Verbo significatur amor in utroque sensu, nempe amor caelestis et amor infernalis (videatur supra, n. 405); similiter per "ignem" (de quo etiam supra, n. 504 [a-e]); et hic agitur de malis qui separandi a bonis et conjiciendi in infernum; apud quos per illum amorem omne verum vertitur in falsum; hic effectus oriundus ex "monte illo misso in mare", in sequentibus describitur, nam per "montem illum missum in mare, unde facta est tertia pars maris sanguis", significatur quod in naturali homine omne factum sit falsum mali: exinde constare potest quod hic per "montem magnum igne ardentem" significetur amor sui et inde amor propriae intelligentiae; propria intelligentia etiam omnis est ex amore sui.
[2] Quod per "montem" intelligatur amor in utroque sensu, est ex causa quia angeli tertii caeli, qui in amore caelesti sunt, super montibus in mundo spirituali habitant; quare cum dicitur "mons", intelligitur id caelum, ac secundum ideas cogitationis angelicae, quae a personis et locis abstractae sunt, intelligitur id quod facit caelum, ita amor caelestis: quod autem "mons" in opposito sensu significet amorem sui, est quia illi qui in amore sui sunt, continue cupiunt ascendere montes, pares se faciendo illis qui in tertio caelo sunt; hoc quia in sua phantasia versant, id quoque, dum extra inferna sunt, conantur; inde est quod per "montem" in opposito sensu significetur amor sui. Verbo, qui in amore sui sunt, alta semper spirant; quare etiam post mortem, quando omnes status amoris vertuntur in correspondentia, phantasia tenus se alte conjiciunt, credentes se, cum in phantasia sunt, super altis montibus esse, cum tamen corpore in infernis sunt: inde est, quod illi qui ex Babele sunt, qui in tali amore sui sunt ut non solum imperare velint super omnem terram sed etiam super caelos, in Verbo dicantur "montes", ac "sedere super monte", et "ascendere super excelsa nubis":
- Ut apud 1
Jeremiam,
"Ecce Ego contra te mons perdens, .... perdens universum terram; et extendam manum meam contra te, ut devolvam te de petris, et dem te in montem combustionis" (51:25);
et apud 2
Esaiam,
"Dixisti corde tuo, Caelos ascendam, supra stellas Dei exaltabo thronum meum, et sedebo in monte conventus;.... ascendam supra excelsa nubis, similis fiam Altissimo; verumtamen ad infernum dejicieris" (14:13-15):
haec de Babele.
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.