455# 然而，恶人就其内在人而言如何，善人就其内在人而言又如何，可由以下对地狱与天堂的简要描述看出；因为恶人的内在人与地狱中的魔鬼相联结，而善人的内在人则与天堂中的天使相联结。
地狱因其诸爱而处于一切恶的快乐之中，也就是说，处于仇恨、报复、杀戮的快乐之中，处于劫掠与盗窃的快乐之中，处于毁谤与亵渎的快乐之中，处于否认上帝与亵渎圣言的快乐之中。这些快乐潜伏在欲念中，人对此并不反省；他们因这些快乐而炽燃，如同燃烧的火炬。圣言中所谓“地狱之火”，所指的正是这些东西。相反，天堂的快乐乃是爱邻舍之爱与爱上帝之爱的快乐。
【2】由于地狱的快乐与天堂的快乐相反，二者之间便有一个巨大的间隔；天堂的快乐从上方流入其中，地狱的快乐从下方流入其中。人在世生活时，便处于这个间隔的中间；其原因是，为使他处于平衡之中，并因此处于自由状态，能够转向天堂，也能够转向地狱。这个间隔，就是路加福音中所谓设定在天堂中人与地狱中人之间的“深渊”（路16:26）。
【3】由此可以明白，恶人之间的爱之友谊究竟如何：就外在人而言，它是姿态化的、摹拟性的，并且是假作道德的；其目的，是要张开自己的网罗，窥探何处有机会享受其诸爱的快乐，而他们的内在人正因这些快乐而燃烧。惟有对法律的惧怕，并由此而来的对名誉与生命的惧怕，才约束他们、抑制他们的行为。因此，他们的友谊如同糖中的蜘蛛、面包中的毒蛇、蜜饼中的鳄鱼幼崽、草丛中的蛇。
【4】恶人与任何人之间的友谊，都是如此。然而，在已定于恶的恶人之间，如在窃贼、强盗和海盗之间，这种友谊则显得亲密；只要他们同心贪望劫掠，便彼此亲吻如弟兄，因筵席、歌唱和舞蹈而欢悦，并合谋毁灭他人。然而，每个人在内心深处看自己的同伙，实如仇敌看仇敌；狡诈的掠夺者也在自己的同伙身上看见这一点，并且惧怕他。由此可见，在这类人之间并没有友谊，只有内伏之仇。
【5】凡人若没有公开委身于作恶者，也没有施行劫掠，而是出于各种有用目的过着公民的、道德的生活，却没有遏止住在内在人中盘踞的欲念，他或许会相信自己的友谊并非如此。然而，我从灵性世界中的许多事例，确切得知：凡弃绝信仰，蔑视教会的圣物，并且对自己将其视为无物、只把它们看作适合平民之物的人，其友谊仍在不同程度上皆是如此。
在其中有些人那里，地狱之爱的快乐潜伏着，如同被树皮包覆的焦木中的火；在有些人那里，如同灰烬下的炭；在有些人那里，如同蜡制的小火把，一遇火便猛然燃起；在另一些人那里，则另有其状。凡从心里弃绝宗教之事物的人，皆是如此。他们的内在人在地狱中；只要他们还活在世上，由于外在所摹拟出的道德，他们对此并不知晓；他们不承认别人为邻舍，只承认自己和自己的儿女。至于其余的人，他们或以轻蔑相看——这时他们如同窥伺巢中鸟雀的猫；或以仇恨相看——这时他们如同看见可以吞食之犬的狼。
以上这些事被提出，是为使人知道：仁义在其相反面中究竟如何。
455# 至于就内在人而言，恶人是什么样，善人是什么样，这可从下面对地狱和天堂的简要描述中看出来，因为恶人的内在人与地狱里的魔鬼结合，而善人的内在人与天堂里的天使结合。地狱因其爱而处于一切邪恶的快乐，也就是说，处于仇恨、报复、谋杀、抢劫和偷盗，以及谩骂和毁谤，并否认神和亵渎圣言的快乐。这些快乐就潜藏在人的欲望中，而他却没有反思这些欲望。为了满足这些快乐，它们就像点燃的火炬一样熊熊燃烧；这就是圣言中地狱之火的意思。但天堂的快乐是对邻之爱和对神之爱的快乐。
由于地狱的快乐与天堂的快乐相反，所以它们之间有一个巨大的中间区域，天堂的快乐从上面流入这个区域，地狱的快乐则从下面流入这个区域。当人活在世上时，他就在该区域的中间，以便他可以处于平衡，从而处于一种自由的状态，既可以转向天堂，也可以转向地狱。这个空间就是那些在天堂里的人和那些在地狱里的人之间所限定的“大深渊”（路加福音16:26）的意思。
由此明显可知，爱的友谊在恶人中间是什么样，或是何性质，即：它在他们的外在人中表现出友谊的姿态或装腔作势，模仿友谊的行为，假装道德，以便他们可以布下网罗，或进一步发展自己的手段，找机会满足他们的爱之快乐，他们的内在人则因这些快乐而燃烧。只有对法律的惧怕，以及随之而来的对丧失名声和生命的惧怕能阻止他们，并约束他们的行为。因此，他们的友谊就像藏在糖里的蜘蛛，面包里的毒蛇，蜂蜜蛋糕里的小鳄鱼，或草丛里的蛇。
这就是恶人与任何人建立的友谊。但在那些确认处于邪恶的人中间，如小偷、强盗和海盗，只要他们一心一意地掠夺，友谊是亲密的；因为这时，他们就像兄弟一样彼此拥抱，享受盛宴、唱歌、跳舞，并密谋毁灭他人。然而，每个人在心里都视他的好伙伴为敌人，或说看待自己的同伴，就像一个敌人看待另一个敌人。这也是狡猾的强盗在他的同伙身上看到并害怕的东西，或说聪明的盗贼能在他的同伙身上看到这种敌意并害怕它。因此，很明显，这种人之间没有友谊，只有无法消除的深深仇恨。
455a.凡没有公开与作恶的人交往、参与抢劫，而是为了作为目的的各种功用而过着一种文明道德的生活，但却没有抑制内在人中的欲望之人，可能会以为自己的友谊并不具有这种性质。然而，我被恩准从灵界的大量例子中确切地得知，对所有弃绝信仰，蔑视教会的圣物，认为它们不是为自己设计的，只是为普通人设计的之人来说，友谊在不同程度上是这样，或说或多或少具有这种性质。对有些人来说，地狱之爱的快乐就像树皮覆盖的阴燃原木中的火一样隐藏起来；对有些人来说，这些快乐就像灰烬下的活煤或烧红的炭一样隐藏起来；对有些人来说，它们就像遇着火或光线就容易熊熊燃烧起来的蜡火炬一样隐藏起来；对有些人来说，它们则以其它方式隐藏起来。这就是所有从心里弃绝或驱逐宗教事物之人的性质。他们的内在人在地狱里；但只要他们仍活在世上，他们就因在外在上假装道德而对自己的状态一无所知，他们不承认任何人为自己的邻舍，只承认他们自己和自己的孩子为自己的邻舍。他们要么轻蔑地看待其他所有人（在这种情况下，他们就像埋伏等待，伺机袭击巢中鸟儿的猫），要么仇恨地看待他们（在这种情况下，他们就像看到可以吞吃的狗的狼）。提到这些事是为了表明从仁爱的对立面来看，或通过对照其对立面，仁爱是什么样。
XVIII. 对神之爱和对邻之爱的结合
455. What evil people are like in their inner self and what good people are like in theirs can be seen from the following brief description of hell and heaven: Evil people's inner selves are connected with devils in hell. Good people's inner selves are connected with angels in heaven.
Because of the loves it has, hell enjoys the pleasures of all kinds of evil; that is, the pleasure in hatred, in revenge, in killing; the pleasure in looting and stealing; the pleasure in verbal abuse and blasphemy; the pleasure in denying God and desecrating the Word. These pleasures lie hidden in cravings on which we do not reflect. Evil people burn with these pleasures like torches on fire. The pleasures just listed are what the Word means by hellfire.
The pleasures in heaven, on the other hand, are the pleasure in loving our neighbor and the pleasure in loving God.
[2] Since hell's pleasures are opposite to heavens, there is a huge gap between them. The pleasures of heaven flow down into this gap from above and the pleasures of hell flow up into it from below. While we are alive in the world we are in the middle of this gap so that we can stay in balance and in a state of freedom to turn ourselves toward heaven or toward hell. This gap is what is meant by the great gulf fixed between the people in heaven and those in hell (Luke 16:26).
[3] These points show us the nature of the bond of love between evil people. In their outer selves, evil people simulate morality in order to expand their social network and explore where a potential exists for enjoying the pleasures that they love and that set their inner selves on fire. The only thing holding them back and limiting their actions is fear of the law and fear for their reputation and their life. Their friendship then is like a spider in a sugar bowl, a viper in a loaf of bread, a baby crocodile in a honey-cake, or a worm in spices.
[4] This is the nature of the friendship that evil people extend to anyone. The friendship between blatantly evil people, such as thieves, robbers, and pirates, is like family, as long as their minds have come together to target something to steal. During that time they kiss each other like kin and enjoy each others company with dining, singing, dancing, and plotting someone else's ruin.
But in fact, deep inside themselves they all regard their companions as their enemies. Clever thieves see this enmity in their companions and are afraid of it. Clearly, then, there is no friendship between them; there is instead a deep hatred.
455b. There are people who have not openly associated with evildoers or practiced a life of thievery, and who have instead lived a moral and civic life to gain various benefits; yet they have not bridled the cravings that dwell in their inner self. Such people are capable of believing that their own friendships are not like those I have been describing.
Nevertheless, I know for a certainty that evil people have this type of friendship, because of the many examples I have observed in the spiritual world. It can be found to one degree or another in all people who reject faith and who scorn the church's holy practices as having no value for themselves, however much value they believe those practices may have for the general public. In some of these cases the enjoyment of hellish love lay hidden like fire smoldering in a dry log still covered by bark. In some cases it lay hidden like coals burning under the ashes. In some cases it lay hidden like wax torches that would readily burst into flame in the presence of fire. In other cases it was hidden in other ways.
This is the nature of all people who have rejected matters of religion from their heart. Their inner selves are in hell. As long as they are still alive in this world - unaware of their situation because of the morality they imitate on the outside - they do not recognize as their neighbor anyone but themselves and their own children. They look on others with either contempt (in which case they are like cats ready to ambush birds on the nest) or hatred (in which case they are like wolves who see dogs and devour them).
The point of including this was to make it possible to recognize the nature of goodwill through its opposite.
455. The following brief description of hell and heaven can serve to show what a wicked person is like in his internal man, and what a good person is like in his, for in the case of the wicked the internal man is linked with devils in hell, in the case of the good it is linked with angels in heaven. Hell as the result of its loves is devoted to the pleasures of all evils, that is, the pleasures of hatred, revenge, and slaughter, those of looting and stealing, those of cursing and blaspheming, those of denying the existence of God and profaning the Word. These all lie concealed in a person's longings, so that he does not reflect on them. These pleasures make his longings burn like lighted torches, and this is what is meant in the Word by hell fire. But the pleasures of heaven are those of love towards the neighbour and of love to God.
[2] Since the pleasures of hell are the opposites of the pleasures of heaven, there is a great gap between them; the pleasures of heaven pour down from above into this gap, those of hell well up into it from below. While a person is alive in the world he is in the middle of the gap, so that he can be in equilibrium, and so free to turn either to heaven or to hell. It is this gap which is meant by the 'great gulf' fixed between those in heaven and those in hell (Luke 16:26).
[3] These facts can serve to establish what a bosom friendship is like between the wicked. As regards the external man it is accompanied by gestures and mimicry, and makes a pretence of morality, for the purpose of spreading its nets and looking to see where there is a chance of enjoying the pleasures of its loves, which burn hot in their internal man. It is only fear of the law, and as a result fear for one's reputation and way of life, which restrains and prevents them from acting thus. So their friendship resembles a spider in the sugar, a viper in the bread, a young crocodile in a honey-cake, and a snake in the grass.
[4] The friendship of the wicked with anyone is like this. But between those who are confirmed villains, as between thieves, highwaymen and pirates, friendship is close, so long as they are in full agreement in gloating over their robberies; then they embrace one another like brothers, entertain one another with feasts, singing and dancing, and conspire to ruin others. In fact each deep within himself looks on his companion as an enemy does an enemy. The cunning robber even sees this in his companion, and is afraid of him. It is plain from this that between such people there is no friendship, but implacable hatred.
455A 1 Anyone who has not openly sided with wrongdoers and taken to robbery, but who has led a moral life as a good citizen, aiming to be of service in various ways, without, however, restraining the longings which reside in the natural man, might believe that his friendship is not like this. But I have been allowed to know for certain as the result of many instances in the spiritual world that friendship is like this, more or less, with all who have rejected faith and despised the holy things of the church, thinking them of no consequence for themselves, but only for the common people. In the case of some of them the pleasures of hellish love lay hidden like fire in smouldering logs covered with bark; with some like burning coals under ash; with some like wax tapers which burst into flame at the touch of a light; with some in other ways. That is what everyone is like who banishes from his heart everything to do with religion. Their internal man is in hell, and so long as they live in the world - when they are unaware of it on account of the semblance of morality they display in externals - they do not acknowledge as neighbour any but themselves and their children. They treat everyone else either with contempt, when they resemble cats stalking birds in their nests, or with hatred, when they resemble wolves on the watch for dogs to devour. These remarks have been introduced so that it may be known what charity is like by reference to its opposite.
Footnotes:
1. The original has two paragraphs numbered 455.
455. But what the evil man is as to his internal man, and what the good man is as to his, may be seen from the following brief description of hell and heaven, for the evil man's internal is conjoined with the devils in hell, and the good man's with angels in heaven. Hell from its loves is in the delights of all evils, that is, in the delights of hatred, revenge, murder, plunder and theft, of railing and blasphemy, of denial of God and profanation of the Word. Such delights lurk in lusts upon which man does not reflect. These lusts blaze in these delights like lighted torches; and are what is meant in the Word by infernal fire. But the delights of heaven are the delights of love towards the neighbor and of love to God.
[2] Inasmuch as the delights of hell are opposite to the delights of heaven, there is between them a great interspace, into which the delights of heaven flow from above, and those of hell from beneath. While man is living in the world he is in the middle of this interspace, in order that he may be in equilibrium, and thus in a state of freedom to turn either to heaven or to hell. This interspace is what is meant by "the great gulf fixed" between those who are in heaven and those who are in hell (Luke 16:26).
[3] From this it can be seen what the friendship of love is among the evil, namely, that in their external man it is posturing and mimicry and pretenses of morality, in order that they may spread their nets and discover opportunities for gratifying their loves' delights, with which their internal man is on fire. Nothing but fear of the law and consequent fears for their reputation and life withholds them and restrains their actions. Consequently their friendship is like a spider in sugar, a viper in bread, a young crocodile in a cake of honey, or a snake in the grass.
[4] Such is the friendship of the evil with everyone. But among those confirmed in evil, such as thieves, robbers, and pirates, friendship is intimate so long as they are with one mind bent on acquiring plunder; for they then embrace each other like brothers, enjoy themselves with feasting, singing, and dancing, and conspire to destroy others; yet each one within himself regards his companion as one enemy regards another; this, too, is what a cunning robber sees and fears in his fellow. Evidently, therefore, among such there is no friendship, but intestine hatred.
455a. Any man who has not openly connected himself with evildoers and committed robberies, but has led a civil moral life for the sake of various uses as ends, and yet has not curbed the lust residing in his internal man, may suppose that his friendship is not of such a nature. Nevertheless, from many exemplifications in the spiritual world, it has been granted me to know with certainty that it is such, in different degrees, with all who have rejected faith and despised the holy things of the church, regarding those as nothing to them, but only for the common herd. In some of these the delights of infernal love have lain hidden like fire in smoldering logs covered with bark; in some like coals under ashes; in some like waxen torches that blaze up when fire is applied to them; and in others in other ways. Such is every man who has rejected from his heart the things of religion. The internal man of such is in hell; but being ignorant of this because of their pretended morality in externals so long as they live in the world they acknowledge no one as their neighbor except themselves and their own children; they regard others either with contempt-and then they are like cats lying in wait for birds in their nests-or with hatred, and then they are like wolves when they see dogs that they may devour. These statements are made to show from its opposite what charity is.
455. What a wicked person is, and also what a good person is, as to their internal man, may be seen from the following brief description of hell and of heaven; for with the wicked the internal man is associated with devils in hell, and with the good, it is associated with angels in heaven. Hell, from the nature of its lusts, indulges in the delights of every kind of evil, as hatred, revenge and murder, robbery and theft, vituperation and blasphemy, the denial of God and the profanation of the Word. They lie concealed in a man's lusts, and upon these he does not reflect. In the gratification of these delights they blaze like lighted torches, this being what is meant in the Word by hellfire. But the delights of heaven are those of love towards the neighbor and of love to God.
[2] Since the delights of hell are the opposite of those of heaven, there is a great intervening region between them into which there enter by influx the delights of heaven from above, and those of hell from below. In the midst of this intervening region is man, during his life in the world, in order that he may be in equilibrium and thus in a state of freedom to turn either to heaven or to hell. This space is what is meant by the great gulf fixed between those who are in heaven and those who are in hell, Luke 16:28.
[3] From this may be evident the nature of the friendship of love which exists among the wicked. In their external man it assumes the gestures of friendship, mimics its behavior, and puts on the outward show of morality, to further their own devices and seek the opportunity to gratify the delights of their own lusts, with which the internal man is on fire. Nothing but the fear of the law and of the loss of reputation and life restrains them and keeps their actions in check. Their friendship is, therefore, like a spider concealed in sugar, a viper in a piece of bread, a young crocodile in a honey cake, or a snake in the grass.
[4] Such is the friendship which the wicked form with anyone whatever; but friendship between those who are confirmed in evil, as thieves, robbers and pirates, is of a friendly character so long as they with one mind are intent on plunder. Then they embrace one another as brothers and entertain themselves with feasting, singing and dancing, while they conspire for the destruction of others. Yet each one in his heart regards his boon companion as an enemy. This also is how the cunning thief views his associate, and fears him accordingly. It is evident that among such persons there is no friendship, but intestine hatred.
[5] Any man who has not openly associated with malefactors, and taken part in robberies, but who has led a moral civil life with useful ends in view, and yet has not curbed the lusts in the internal man, may believe that his friendship is not like this. Still it is more or less of this nature with all those who have rejected faith and despised the holy things of the Church, looking upon them as designed not for themselves but only for the common people. This I have been granted to know for certain from many examples in the spiritual world. With some the delights of infernal love have remained concealed like fire in smouldering logs still covered with bark; with some like live coal under ashes; with some like wax torches that blaze forth when a light is applied; and with some in yet other ways. Such are all those who have banished from their heart the things of religion. Their internal man is in hell; and while they live in the world, and are in ignorance of their state because of the semblance of morality in their externals, they acknowledge none as the neighbor but themselves and their children. They regard all others either with contempt, resembling cats on the watch for birds in their nests, or with hatred, resembling wolves looking for dogs to devour. These things have been mentioned to show what charity is, by contrast with its opposite.
455. Qualis autem homo malus est quoad Internum suum hominem, et qualis homo bonus quoad suum, videri potest ex descriptione hac brevi Inferni et Coeli, nam Internus homo apud malos conjunctus est diabolis in Inferno, et apud bonos est ille conjunctus Angelis in Coelo. Infernum est ex Amoribus suis in jucundis omnium malorum, hoc est, in jucundis odii, vindictae, necis, in jucundis depraedationis et furti, in jucundis vituperationis et blasphemationis, in jucundis negationis Dei, et profanationis Verbi: haec latent in concupiscentiis, super quas homo non reflectit; illis jucundis flagrant sicut Igniti torres; illa sunt quae in Verbo intelliguntur per Ignem infernalem. At jucunda Coeli, sunt jucunda amoris erga proximum, et amoris in Deum.
[2] Quoniam jucunda Inferni sunt opposita jucundis Coeli, est Interstitium magnum inter illa, in quod a superiori influunt jucunda Coeli, et ab inferiori jucunda Inferni; in medio hujus Interstitii est homo dum vivit in Mundo, propter causam ut sit in Aequilibrio, et sic in Libero statu convertendi se ad Coelum, vel ad Infernum: Hoc Interstitium est, quod intelligitur per ingentem Hiatum firmatum inter illos qui in Coelo sunt et illos qui in Inferno, Luca 16:26.
[3] Ex his constare potest, qualis est amicitia amoris inter malos, quod quoad Externum hominem sit gesticulatoria et mimica, ac simulatoria moralitatis, propter finem expandendi retia sua, et explorandi ubi datur copia fruendi jucundis amorum suorum, ex quibus Internus illorum homo ardet; est solum timor legis, et inde famae et vitae, qui retrahit et actus inhibet, quare amicitia illorum est sicut aranea in saccharo, vipera in pane, pullus crocodili in placenta mellis, et serpens in herbis.
[4] Talis est Amicitia malorum cum quocunque; at inter Malos confirmatos, ut inter fures, latrones et piratas, est illa familiaris, quamdiu unanima mente inhiant praedationibus, tunc enim se osculantur ut fratres, jucundant se epulis, cantu et choreis, et conjurant in perniciem aliorum; imo etiam quisque penitus in se aspicit sodalem, sicut hostis hostem; hoc etiam astutus praedo in sodali suo videt, et timet. Ex his patet, quod inter tales non sit amicitia, sed intestinum odium.
455. [iterum] Omnis homo qui se non aperte addixit malefactoribus, et exercuit praedationes, sed civilem moralem vitam propter varios usus ut fines egit, et tamen concupiscentias residentes in Interno homine non refraenavit, credere potest, quod Amicitia ejus non talis sit, sed quod usque sit in vario gradu apud omnes, qui fidem rejecerunt, et sancta Ecclesiae aspernati sunt, et pro nihilo reputaverunt pro se, sed modo pro vulgo, ex pluribus exemplis in Mundo spirituali pro certo scire datum est; apud quosdam ex illis jucunda amoris infernalis latuerunt sicut ignes in lignis torridis cortice obductis; apud quosdam sicut prunae sub favillis; apud quosdam sicut faculae cereae, quae admoto igne efflagrant; et apud quosdam aliter; talis est omnis homo, qui e corde suo rejecit illa quae religionis sunt; horum Internus homo in Inferno est, et quamdiu in Mundo vivunt, et tunc propter moralitatem effigiatam in externis id ignorant, non agnoscunt pro proximo alios quam semet et suos liberos, et reliquos spectant vel ex contemtu, et tunc sunt sicut feles insidiantes avibus in nidis, vel ex odio, et tunc sunt sicut lupi dum vident canes quos devorent. Haec allata sunt, ut sciatur qualis est Charitas in suo opposito.