BE110.1.每个人的恶在死后都归算给他，善也如此。为了让这一点看起来更明显一些，按以下几点逐一说明：（1）每个人都有自己特有的生命；（2）各人自己的生命死后继续保持；（3）对恶者来说，他们的生命之恶那时被归算给他们；对善者来说，他们的生命之善那时被归算给他们。首先，众所周知，每个人都有自己特有的生命，因此与他人的生活截然不同存在着永恒的变化；因为存在无限多样性，没有两样东西是完全一样的。因此，每个人都有他自己的“我”（proprium）。从人脸可明显看出这一点；没有一个人的脸面与另一个人的完全一样，永远也不会有，因为不存在两个相同的心智，在脸面与心智保持一致。可以说，脸面是心智的相，而心智的源头及其形成都来自生命。一个人除非就像拥有自己的心智和脸面那样拥有自己的生命，否则死后不会拥有与他人不同的生命；而且，天也无法存在，因为天由无限多样化的其他事物组成，天的形式仅仅产生于灵魂和心智的多样，它们被排列为这样的次序，以至于可以合为一体；在天上每个人和所有人里面都有其生命——就像灵魂在人里面那样——的发那个“一”（或那“一位”）使天上万有合为一体。倘若并非如此，天将会消散，因为它的形式将分裂瓦解。其中每个人和所有人的生命从“一”而来，将天的形式联合为一体的也是“一”，这个“一”就是主。 【2】其次，各人自己的生命死后继续保持；教会中的人们透过圣经也知道这一点，例如以下经文：人子要降临、那时候、他要照各人的行为报应各人（马太福音16:27）；我看见案卷展开了、死了的人、照他们所行的受审判（启示录20:12，13）；在审判的日子、上帝必照各人的行为报应各人（罗马书2:6，哥林多后书5:10）。行为——每个人照此受报应——就是生命；因为生命表现行为，行为与生命保持一致。多年来我被恩准与众天使交流，并被许可与从世上新进灵界的人们交谈，我可以肯定地声明：每个人过往生命的品性都会在那里受到检验；每个人在世所聚积的品性与他一起保持到永远。我已经与许多年前在世生活过的人们进行了交谈，这些人的生活从历史上已为我所知，我发现他们与历史所描述的情形相仿。我还从天使那里听到，没有一个人的生命在死后能被改变，因为每个人的生命乃是照着他的所爱和所信、因而照着他的所行被组织而成；倘若它被改变，那么这个组织势必被瓦解；但这永远不可能做到。我还被告知，组织的改变只有活在物质的身体之中时才能发生，在物质之身被搁置一边后，于灵性的身体中绝不可能发生。 【3】第三，对恶者来说，他们的生命之恶那时被归算给他们；对善者来说，他们的生命之善那时被归算给他们。死后，恶的归算并非如同世上那样的控告、责备、批评或下判决，而是恶自身之所为。恶者出于他们自己的自由与善者分开，因为他们无法共处。爱欲邪恶之乐与爱欲良善之乐针锋相对，并且诸乐从那里的每个人身上散发而出，就像地球各样植物发出气味一样；因为诸乐并没有像以前那样被物质的身体所吸收和遮掩，而是从他们的爱欲随意地流入了灵性的氛围中。恶在那里被感觉到，可以说，凭气味可知，正是这一点指控、责备、定罪和审判，并非在任何具体的审判者面前，而是每一位活在良善中的人在场时就会如此；这正是归算所表示的意义。善的归算类似如此，发生在那些在世时已承认他们里面的一切善来自主、没有丝毫来自他自己的那些人身上。这些人在被预备好之后，被引入他们自己之善的内在之乐中，然后一条通往天上的路向他们打开，由此进入与自己内在之乐类似的社群之中。此事乃是由主来完成。
110. A. To everyone after death is imputed the evil in which he is, and in like manner the good. In order that this may appear in some measure evident, it shall be set forth as follows:
1. Everyone has a life peculiar to himself.
2. Everyone's own life remains with him after death.
3. To the wicked is then imputed the evil of their life, and to the good the good of their life. First.-That everyone has a life peculiar to himself, thus distinct from that of another's, is well known. For there is perpetual variety; no two things are the same. Hence it is that everyone has his own proprium. 1This appears clearly from people's faces; no one face is exactly like another's, nor ever can be to eternity, because there do not exist two minds alike, and the face is according to the mind. For the face, as is said, is an image of the mind, and the mind derives its origin and form from the life. Unless a man had his own life, just as he has his own mind and face, he would not have any life after death distinct from another's; nay, heaven could not exist. For heaven consists of a perpetual variety of others its form proceeds solely from the variety of souls and minds disposed into such an order that they make a unity; and they make a unity from that One Whose life is in each and everything there, as the soul is in man. Unless this were so, heaven would be dispersed, because its form would be dissolved. The ONE from Whom the life of each and everyone proceeds, and from Whom that form coheres, is the Lord.
[2] Second: That everyone's own life remains with him after death is known in the Church from the Word, and from these statements therein:
The Son of Man shall come...and then He shall reward every man according to his works. Matthew 16:27.
I saw the books opened ...and all were judged according to their works. Revelation 20:12-13.
In the day of judgment God will render to everyone according to his works. Romans 2:6; 2 Corinthians 5:10.
The works according to which everyone will be recompensed are the life; for the life performs the works, and these are according to the life. Since it has been granted me for many years to associate with angels and to speak with newcomers from the world, I can testify for certain that everyone there is examined as to the quality of his past life, and that the life which he has contracted in the world remains with him to eternity. I have spoken with those who lived many ages ago, whose life was known to me from history, and I have found them to be similar to the way they had been described. I have also heard from angels that no one's life can be changed after death because it is organised according to his love and faith, hence according to his works; and that if it were changed the organisation would be disrupted; but this can never be done. I have also been told that a change of organisation can take place only when in the material body, and by no means when in the spiritual body, after the former has been laid aside.
[3] Third: To the wicked is then imputed the evil of their life, and to the good the good of their life. The imputation of evil after death is not accusation, blame, censure, or passing judgment as in the world, but evil itself does this. For the wicked of their own freedom separate themselves from the good, because they cannot be together. The delights of the love of evil are averse to the delights of the love of good, and delights exhale from everyone there as odours from every plant on earth. For delights are not absorbed and concealed by the material body as before, but flow forth freely from their loves into the spiritual atmosphere. And because evil is there sensed, as it were, in its own odour, it is this which accuses, blames, finds guilty and judges, not before any particular judge, but in the presence of everyone who is in good; this is what is meant by imputation. The imputation of good is similar, and takes place with those who in the world had acknowledged that all the good in them was and is from the Lord, and none from themselves. These, after they have been prepared, are let into the interior delights of their own good, and then a way is opened for them into heaven, to the society where the delights are akin to their own. This is done by the Lord.
Footnotes:
1. The Latin word Proprium means "what is one's own," Swedenborg uses it in a special sense involving "what is of the self."
110. I. That to every one, after death, is imputed the evil in which he is, and in like manner the good. In order to illustrate this with some degree of evidence, it shall be considered under the following distinctions.
1. That every one has his own life.
2. That his own life remains with everyone after death.
3. That to the evil is then imputed the evil of his life, and that to the good is imputed his good.
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1. That everyone has his own life, thus a life distinct from that of another, is known. For there is a perpetual variety, and no two things are alike; hence it is that everyone has his own. This manifestly appears from the faces of men, there is not given one face exactly like that of another, nor ever can be to eternity, because there do not exist two minds alike, and the face is from the mind, for it is, as is said, the type of the mind, and the mind derives its origin and form from the life. Unless a man had his own life as he has a mind and face of his own, he would not have any life after death distinct from that of another; nay, heaven could not exist, for this consists of perpetual varieties; the form of this is solely from the varieties of souls and minds disposed into such an order, as to make one; and they constitute one from that One whose life is in the whole and every particular there, as the soul is in man. Unless this were the case, heaven would be dispersed, because its form would be dissolved. The One from whom the life of all and everyone proceeds, and from whom that form coheres together, is the Lord.
2. That the life of everyone remains with him after death, is known in the church from the Word, and particularly from the following passages:
The Son of man shall come, and then He shall render unto everyone according to his deeds (Matthew 16:27).
I saw the books opened, and all were judged according to their works (Revelation 20:12, 13).
In the day of judgment God will render unto everyone according to his works (Romans 2:6; 2 Corinthians 5:10).
The works, according to which it shall be rendered unto everyone, are the life, for the life effects them, and they are according to the life. Forasmuch as it has been granted me for many years to be with angels, and to speak with newcomers from the world, I can testify as a matter of certainty, that everyone is there explored as to the quality of his past life, and that the life which he had contracted in the world, abides with him to eternity.
I have spoken with those who lived many ages ago, whose life was known to me from history, and I found them similar to the description. I have also heard from the angels, that no one's life can be changed after death, because it is organized according to his love and faith, and hence according to his works; and that if the life were changed, the organization would be destroyed, which never can be done. They further added, that a change of organization can only take place in the material body, and by no means in the spiritual body, after the former is rejected.
3. That to the evil is then imputed the evil of his life, and that to the good is imputed his good. The imputation of evil after death, does not consist in accusation, blame, censure, or in passing judgment, as in the world; but the evil itself effects this. For the evil of their own accord separate themselves from the good, because they cannot be together; the delights of the love of evil are averse to the delights of the love of good, and delights exhale from everyone, as odors from every vegetable on earth; for they are no longer absorbed and concealed by the material body as before, but freely flow forth into the spiritual atmosphere from their loves; and inasmuch as evil is there perceived as it were in its odor, it is this which accuses, blames, inculpates, and judges; not before any judge, but before everyone who is in good; and this is what is meant by imputation. The imputation of good is effected in the same manner; this takes place with those who in the world had acknowledged that every good in them was and is from the Lord, and nothing thereof from themselves. These, after they have been prepared, are let into the interior delights of their own good, and then a way is opened for them towards a society in heaven, whose delights are homogeneous. This is done by the Lord.
110. [I.] QUOD CUIVIS POST MORTEM IMPUTETUR MALUM IN QUO EST, SIMILITER BONUM. Hoc ut in aliqua evidentia pateat, lustrabitur in hac distinctione, 1. Quod unicuique sit vita propria. 2. Quod unumquemvis sua vita post mortem maneat. 3. Quod Malo tunc imputetur malum ejus vitae, et quod Bono imputetur bonum ejus. PRIMUM, Quod unicuique sit vita propria, ita distincta ab alterius, notum est: est enim perpetua varietas, et non aliquid idem, inde est cuivis suum proprium: hoc patet manifeste ex Faciebus hominum, quod non detur unius facies absolute similis alterius, nec dari possit in aeternum, quia non dantur animi similes, et ex animis sunt facies, est enim facies, ut dicitur, typus animi, ac animus ducit suam originem et formam ex vita. Nisi homini propria vita foret, sicut est proprius animus et propria facies, non foret ei aliqua vita post mortem separata ab alterius; imo nec foret Caelum, hoc enim, ex perpetuis aliis consistit; hujus forma unice est ex varietatibus animarum et mentium in talem ordinem dispositis, ut unum faciant; ac unum faciunt ex Uno, cujus Vita est in omnibus et singulis ibi, sicut Anima est in homine; quod nisi foret, dispergeretur Caelum, quia dissolveretur forma. Unus ex Quo est vita omnibus et singulis, et ex Quo cohaeret forma, est Dominus. SECUNDUM, Quod unumquemvis sua vita post mortem maneat, notum est in Ecclesia ex Verbo, et ex his ibi "Venturus est filius hominis, et tunc reddet unicuique secundum facta ejus, Matthaeus 16:27. Vidi libros apertos, et judicati sunt omnes secundum Opera illorum, Apoc. 20: 112-13. In die judicii reddet Deus unicuique secundum Opera ejus," Romanos 2:6. II Corinth. 5:10. Opera, secundum quae reddetur unicuique, sunt vita, quia vita facit illa, et secundum vitam sunt. Quia datum est mihi per plures annos una esse cum Angelis, et loqui cum advenis e Mundo, pro certo testari possum, quod unusquisque exploretur ibi, qualis ei vita fuit, et quod vita, quam contraxit in Mundo, maneat illum in aeternum: loquutus sum cum illis, qui ante saecula vixerunt, quorum vita ex Historicis mihi nota fuit, et cognovi similem descriptioni: et audivi ab Angelis, quod vita alicujus post mortem non possit mutari, quia organizata est secundum amorem et fidem ejus, et inde opera: et quod si mutaretur, discerperetur organizatio, quod nusquam fieri potest; tum quod mutatio organizationis detur unice in corpore materiali, et prorsus non dabilis in corpore spirituali, postquam prius rejectum est. TERTIUM, Quod Malo tunc imputetur malum ejus vitae, et quod Bono imputetur bonum ejus; imputatio mali post mortem non est accusatio, incusatio, inculpatio et judicatio; sicut in Mundo; sed ipsum malum hoc facit; mali enim ex suo libero separant se a bonis, quoniam non possunt simul esse; jucunda amoris mali aversantur jucunda amoris boni, ac jucunda ex unoquovis exhalant, sicut odorata ex omni vegetabili in terris; non enim absorbentur et occultantur a corpore materiali sicut prius, sed libere in auram spiritualem effluunt ex amoribus illorum; et quia malum ibi sentitur sicut in suo odore, est hoc quod accusat, incusat, inculpat et judicat; non coram aliquo judice, sed coram unoquovis, qui in bono est; et hoc est, quod intelligitur per imputationem. Imputatio boni fit similiter, hoc fit illis qui in Mundo agnoverunt, quod omne bonum in illis fuerit et sit a Domino, et nihil a se: hi postquam praeparati sunt, mittuntur in jucunda interiora boni sui, et tunc aperitur illis via in Caelum ad Societatem, ubi ejus jucunda homogenea sunt; hoc fit a Domino.
Footnotes:
1. XX pro XXI.