第十七节 恶人间的爱之友谊，乃是内藏的仇恨
454# 恶人之间的爱之友谊，在他们里面乃是内藏的仇恨。
前文已经说明，每个人皆有内在与外在；他的内在称为内在人，他的外在称为外在人。对此还要补充一点：内在人在灵性世界，外在人在自然世界。人之所以被造成如此，乃为使他能够在灵与天使所在的世界中与他们相联结，并由此能够作分析性的思考；又能在死后从其自己的世界转入另一世界。
所谓灵性世界，既指天堂，也指地狱。既然内在人与灵和天使同在他们的世界，外在人则与世人同在，那么显然，人既能够与地狱之灵联结，也能够与天堂的天使联结。人正是凭这种机能与能力而区别于兽。
人就其内在人而言如何，他本身便如何；而不是就其外在人而言如何。因为内在人就是他的灵，而灵通过外在人而行动。他的灵在自然世界所披戴的物质身体，不过是一个附属物，是为了生育繁衍，也为了内在人的形成；因为内在人是在自然身体中形成的，如同树在土中形成，种子在果实中形成。关于内在人与外在人，更多内容可见前文401节。
454# 前面（TCR 401，402节）说明，每个人都有一个内在和一个外在，内在被称为内在人，外在被称为外在人。对此，可以补充以下内容：内在人在灵界，外在人在自然界。人被如此创造，是为了他可以与灵人和天使在他们的世界相联系，并由此可以分析性地思考，死后则从他自己的世界转到另一个世界。灵界是指天堂和地狱。由于内在人与灵人和天使在他们的世界相联，外在人与世人相联，所以很明显，人既能与地狱灵联系在一起，也能与天堂天使联系在一起。人凭这种官能和能力而有别于动物。人的根本性质取决于其内在人的性质，而不是取决于其外在人的性质，因为内在人是他的灵，灵通过外在人行动。他的灵在自然界所穿的物质身体是为了繁衍后代和内在人形成的附属物；因为内在人在自然界形成，就像一棵树在土壤里形成，或种子在果实里形成一样。关于内在人和外在人，详情可参看前文（TCR 401节）。
454. The Bond of Love between Evil People Is Actually a Deep Mutual Hatred
I showed above [401, 420] that we each have an inner level and an outer level and that our inner level is called our inner self and our outer level is called our outer self.
To those points I will add the following: Our inner self is in the spiritual world and our outer self is in the physical world. We have been created with this nature so that we can be associated with spirits and angels in their world and be able to think analytically as a result, and also so that we can be transferred from our world to the other world after we die.
"The spiritual world" means both heaven and hell. Since our inner self is present with spirits and angels in their world and our outer self is present with people, clearly we can be associated with spirits from hell and with angels from heaven. This faculty and ability differentiates us from animals.
The way we are in our inner self is the way we truly are. We are not necessarily the way we appear on the outside. Our inner self is our spirit. It acts through our outer level. The physical body that our spirit wears in the physical world is something added on so that we can reproduce and so that our inner self can be formed. Our inner self is formed in our physical body like a tree in the ground or a seed in a piece of fruit. (For a number of points about the inner and outer self see 401 above.)
454. XVII. Bosom friendship between the wicked is implacable hatred between them.
It was shown above that everyone has an internal and an external, the internal being called his internal man and the external his external man. To this must be added the fact that the internal man exists in the spiritual world and the external in the natural world. The reason why man was so created is so that he can associate with spirits and angels in their world, and as a result think analytically, and after death be transferred from his own world to the other. The spiritual world means both heaven and hell. Since the internal man is together with spirits and angels in their world, and the external man is among living men, it is plain that a person can consort with the spirits in hell or with the angels in heaven. The ability and power to do this distinguish man from animals. It is what a person is like in his internal man, not in his external man, that determines what he is essentially like, because the internal man is his spirit, and acts by means of the external. The material body, with which his spirit is clothed in the natural world, is an extra, needed for procreation and for the formation of the internal man. For this is formed in the natural body, like a tree in the ground, and a seed in the fruit. More facts about the internal and external man can be seen above (401).
454. XVII. THE FRIENDSHIP OF LOVE AMONG THE EVIL IS INTESTINE HATRED OF EACH OTHER.
It has been shown above that every man has an internal and an external, and that his internal is called the internal man and his external the external man. To this may be added, that the internal man is in the spiritual world, and the external in the natural world. Man was so created in order that he might be associated with spirits and angels in their world, and might thereby be able to think analytically, and after death be transferred from his own world to another. By the spiritual world both heaven and hell are meant. As the internal man is in company with spirits and angels in their world, and the external man with men, it is evident that man can be affiliated both with the spirits of hell and with the angels of heaven. By this capacity and power man is distinguished from beasts. Man is essentially [in se] such as he is in his internal man, not such as he is in his external, for the internal man is his spirit, and this acts through the external. The material body with which his spirit is clothed in the natural world, is an accessory for the sake of procreation and for the sake of the formation of the internal man; for the internal man is formed in the natural body as a tree in the soil, or as seed in fruit. More on the internal and external man may be seen above (n. 401[1-9]).
454. XVII. THE FRIENDSHIP OF LOVE AMONG THE WICKED IS INTESTINE HATRED OF ONE ANOTHER.
It was shown above that every man has an internal and an external, the former being called the internal man, and the latter the external. To this may be added that the internal man is in the spiritual world, and the external in the natural world. Man was thus created that he might be associated with spirits and angels in their world, and consequently that he might think from particulars to principles, and after death be transferred from the one world to the other, that is, to the spiritual world, by which is meant both heaven and hell. Since, then, the internal man is associated with spirits and angels in their world, and the external with men, it is evident that man may be associated both with spirits of hell and with angels of heaven; by this faculty and power man is distinguished from the beasts. The essential nature of man is according to the nature of his internal and not of his external man, because the internal man is his spirit, which acts by means of the external man. The material body, with which his spirit is clothed in the natural world, is an accessory for the sake of procreation, and of the formation of the internal man; for the internal man is formed in the natural body, as a tree in the ground, and as seed in fruit. Further particulars concerning the internal and the external man may be seen above in 401.
454. Quod Amicitia amoris inter malos, sit intestinum odium inter illos.
Supra ostensum est, quod cuivis homini sit Internum et Externum, et quod Internum ejus dicatur Internus homo, et Externum ejus Externus homo; his adjicietur hoc, quod Internus homo sit in Mundo spirituali, et Externus in Mundo naturali; quod homo talis creatus sit, est causa, ut possit associari spiritibus et angelis in eorum Mundo, et inde analytice cogitare, ac post mortem transferri a suo in alterum. Per Mundum spiritualem intelligitur et Coelum et Infernum. Quoniam Internus homo una cum spiritibus et Angelis in eorum Mundo est, et Externus cum hominibus, patet quod homo possit consociari spiritibus Inferni, et quoque consociari Angelis Coeli; homo per hanc facultatem et potentiam distinguitur a bestiis. Homo qualis est quoad Internum suum hominem, talis est in se, non autem qualis est quoad Externum, quia Internus homo est ejus Spiritus, qui agit per Externum. Corpus materiale, quo Spiritus ejus in Mundo naturali investitus est, est accessorium propter Procreationes, et propter formationem Interni hominis; hic enim formatur in Naturali corpore, sicut arbor in terra, et semen in fructu. Plura de Interno et Externo homine videantur supra 401.