530、⑸淫乱之爱以同样的方式报应各人。可以看出，它不会照着诸如表面显现在世人面前，甚至显现在法官面前的行为报应，而是照着从内在显现在主面前，并凭主显现在天使面前的行为报应；也就是说，照着人在它里面的意愿和理解力的性质报应。世上既有各种减轻和免除罪行的情况，也有各种加重和谴责罪行的情况。但死后，报应不是照着行为的外在情况，而是照着心智的内在情况作出的，并且这些情况视每个人里面的教会状态而定。举个例子，一个人若在意愿和理解力上都不虔诚，既不敬畏神，也不爱邻人，因而不尊重教会的任何神圣事物，那么死后，在身体层面所犯下的一切罪行都被算为有罪，他的善行也不被记念。这是因为他的心，就是涌出这些罪行的源头，远离了天堂，转向了地狱；每个人的行为都是从他的心所住的地方流出的。
为了能理解这一点，我讲述一个秘密。天堂被划分为无数社群，与之对立的地狱同样如此；每个人的心智都照他的意愿和由此而来的理解力而实际居住在某个社群，他在意图和思维上与那里的人为一。如果他的心智在某个天堂社群，那么他在意图和思维上就与那里的成员为一；如果他的心智在某个地狱社群，那么他在意图和思维上就与那里的成员为一。然而，只要人活在世上，他就会照其意愿情感和由此而来的心智思维的改变而从一个社群迁移到另一个社群。不过，死后，他的迁移就被汇集起来，这种汇集标明指定给他的地方；他若是邪恶的，就在地狱；若是良善的，就在天堂。
由于凡在地狱者皆有一个邪恶的意愿，所以那里的所有人都出于这意愿而被看待；由于凡在天堂者皆有一个良善的意愿，所以那里的所有人都出于这意愿而被看待。故死后的报应取决于各人意愿和理解力的性质。淫乱也一样，无论是行淫，找情妇或纳妾，还是犯奸淫，因为这些淫乱行为不是照着实际行为，而是照着行为中的心智状态报应各人。事实上，这些实际行为会随着肉体进入坟墓，而心智却会复活。
530、（5）即它会根据人的行为而并非根据人的外在表现而被归咎到人身上。他的内在会展现在主和天使面前，这取决于在那一行为中的意愿和理解力。
世间有好多情况会使人免去罪行，也有好多情况会使罪行加重。即使这样，死后的报应也不是建立在行为的外在表象上的，而是建立在头脑的内在之上。这与人身上教会的状态有关。比如一个不虔诚的人，不畏惧神，也没有对他人的爱，进而不认为教会有什么神圣性。死后，他就会因为他所犯的一切罪而有罪。因为来自于他心中的罪恶就象泉水一样地涌出，将他从天国带走而带入地狱。
为了让人们理解这点，我在此透露个秘密。天国是被分为无数个社区的。地狱也是一样的。每个人根据其意愿和才智而处于属于他的区域。若思想属于某一天国，那它也就会按那里住的人那样去思索问题。若它属于某一地狱，他就会与那里的人一样地思索问题。若人处于世间，他则会因其情感、意愿的变化而属于不同的人群。但死后，所有一切将归为一起，将他分到一个地方。若他是善的，则进入天国，若他是恶的，则进入地狱。
因为地狱中的精灵有恶的意愿，天国中的精灵有善的意愿，所以死后的报应是由人的意愿和理解力而决定的。
奸淫的情况也如此，人并非按其行为而得到报应，而是要根据这一行为中人的意愿，因为行为会与躯体一起进入坟墓而思想却是会上升的。
530. (v) Thus everyone's scortatory love is imputed to him.
This, it may be seen, means not in accordance with the deeds visible outwardly to the sight of human beings, nor even to the sight of a judge, but as they are to be seen inwardly in the sight of the Lord, and by His doing in the sight of the angels; which is in accordance with the nature of a person's will and intellect shown in them. In the world there are various circumstances which mitigate and excuse crimes, as well as those which aggravate and censure them. Still imputation after death is not determined by the outward circumstances of the deed, but by the inner circumstances of the mind; and these are considered in accordance with the state of the church in each person. For example, if a person is irreligious in will and intellect, one lacking any fear of God, love for the neighbour or thus any respect for any holiness in the church, he is after death held guilty of all the crimes he committed in the body, and his good deeds are not remembered. This is because his heart, the source from which they gushed forth, was turned away from heaven and turned towards hell; everyone's deeds come forth from the place where his heart dwells.
[2] To make this intelligible I shall report a secret. Heaven is divided into countless communities, and so by contraries is hell; and each person's mind actually lives in a community determined by his will and thus his intellect, and shares the intentions and thoughts of those in it. If his mind is in some community in heaven, then his intentions and thoughts are like those of its members; and if it is in some community of hell, like those of its members. But so long as a person lives in the world, he moves from one community to another, as the affections of his will and so the thoughts of his mind change. But after death his movements are grouped together and this grouping indicates the place for him, in hell if he is wicked, in heaven if good.
[3] Now since all in hell have a will to evil, all there are regarded from that point of view. Imputation after death therefore depends upon the nature of each person's will and intellect. The case is similar with immoral behaviour, whether fornication, taking a mistress or a concubine or committing adultery, since these acts are imputed to each depending not on what was actually done, but on the state of mind while doing them. For deeds follow the body to the grave, but the mind rises again.
530. 5. Thus is licentious love imputed to a person. It is imputed namely, not in accordance with deeds such as they appear in outward respects before men, but such as they appear in their inner respects before the Lord, and from Him before angels, which depends on the nature of the person's will and understanding in the deeds.
There are various circumstances in the world which mitigate and excuse offenses, and also which aggravate and worsen them. Even so, however, imputations after death are not made in accordance with circumstances that outwardly surround the deed, but in accordance with the internal circumstances of the mind; and these are regarded in everyone in accord with the state of the church in him. So it is, for example, with a person impious in will and intellect, being one who has no fear of God nor any love for the neighbor, and consequently no reverence for any sanctity of the church. After death he is held guilty of all the offenses which he committed in the body, nor is there any remembrance of his good deeds; for his heart, the wellspring from which those offenses poured as from a fountain, was turned away from heaven and turned towards hell, and actions flow from the place where one's heart has its abode.
[2] In order for this to be understood, let me relate a secret. Heaven is distinguished into innumerable societies, and so likewise, in opposition to them, hell; and every person's mind actually dwells in accordance with his will and consequent intellect in one of these societies, intending and thinking along with the inhabitants there in similar ways. If the mind is in some society of heaven, then it intends and thinks in like manner as the inhabitants there. If it is in some society of hell, it does so in like manner as the inhabitants there. However, as long a person lives in the world, he migrates from one society to another in accordance with changes in the affections of his will and so in the thoughts of his mind. But after death his sojournings are brought together, and from these assembled into a single path a place is appointed for him, in hell if he is evil, in heaven if he is good.
[3] Now because all in hell have a will for evil, all are regarded there in accordance with that; and because all in heaven have a will for good, all are regarded there in accordance with it. Consequently imputations after death are made in accordance with the nature of a person's will and understanding.
The same thing happens in cases of licentiousness, whether they be cases of fornication, or of resorting to a courtesan, or of taking a mistress, or of adultery, since these are imputed to a person, not in accordance with the deeds, but in accordance with the state of mind in the deeds. For deeds go with the body into the tomb, whereas the mind rises again.
530. 5. It is in this way that illicit love is held against someone namely, not according to the things done, as they appear outwardly before people - in fact, not as they appear before a judge - but as they appear inwardly before the Lord and by Him before angels, that is, according to what kind of desire and understanding the person put into them. In the world, there are different circumstances that soften and excuse crimes and also that make them more serious and more blameworthy. And yet accusations after death are not made according to the outward circumstances of the act but according to inner mental circumstances. And these are viewed according to the condition of the church in each person.
Take, for example, a person who is ungodly in his will and intellect, who does not fear God and has no love for his neighbor, and therefore has no reverence for anything holy related to the church.
After death he becomes guilty of all the crimes he did on earth, and no remembrance is made of his good acts, since his heart, which his actions sprang from like a fountain, was turned away from heaven and turned toward hell, and actions flow out from the place where someone's heart lives.
To clarify this, I shall tell something unknown. Heaven is divided into countless communities. So is hell, opposite it. And the mind of every person is actually living in a community that suits his desire and therefore his intellect. What he wants to do and thinks about is like what the people there do. If his mind is in some community in heaven, he wills and thinks like the angels there. If it is in some community in hell, he wills and thinks like the spirits there. But so long as a person lives in the world his mind moves from one community to another according to changes in the feelings of his will and the thoughts of his mind from them.
But after death his wanderings are all brought together, and from the whole collection he is assigned a place - if evil, in hell, if good, in heaven. Now, because everyone in hell has an evil will, everyone there is regarded in the light of that, and because everyone in heaven has a good will, everyone in heaven is regarded in the light of that. So imputations after death are made in keeping with what each one's intention and understanding are like.
It is this way with extramarital loves, whether they are plain fornications, or keeping a mistress, or having a concubine, or adulteries, because these are attributed to each one not according to the acts, but according to the state of his mind in the acts. For the acts go to the grave with the body, but the mind rises again.
530. V. THAT SCORTATORY LOVE IS IMPUTED TO EACH MAN IN THE SAME WAY, being imputed, not according to the deeds as they appear outwardly before men, nor even as they appear before a judge, but as they appear inwardly before the Lord and from Him before angels; that is to say, according to the nature of the man's will and understanding in them. In the world there are various circumstances which mitigate and excuse crimes, and also which aggravate them and make them more blameworthy; but after death, imputations are not made according to the external circumstances of the deed but according to the internal circumstances of the mind, and these are regarded according to the state of the Church with each individual. Take, for example, a man impious in will and understanding, one who has no fear of God nor love of the neighbor, and so no reverence for any holy thing of the church. After death he is found guilty of all the crimes which he had committed in the body, and there is no recording of his good deeds; for the heart from which they issued as from a fountain was turned away from heaven and turned towards hell, and deeds flow from the place where one's heart has its abode.
[2] That this may be understood, I will relate an arcanum. Heaven is distinguished into innumerable societies, and so likewise hell by reason of its opposition; and according to his will and to his understanding therefrom, every man's mind is actually dwelling in some one society, and in intention and thought he is one with those who are there. If his mind is in some society of heaven, then in intention and thought he is one with those who are there. If it is in some society of hell, then, in intention and thought he is one with those who are there. So long as man is living in the world, however, he migrates from one society to another according to the changes of the affections of his will and thence of the thoughts of his mind; but after death his journeyings are gathered together, and on the basis of these gatherings into a one, a place is appointed him, if evil, in hell, if good, in heaven.
[3] Now since all in hell have a will of evil, all there are regarded from that will; and since all in heaven have a will of good, all there are regarded from that will. After death, therefore, imputations are made according to the nature of the individual's will and understanding. It is the same with scortation, whether it be fornication or keeping a mistress, or concubinage, or adultery, these being imputed to the individual, not according to his deeds but according to the state of his mind in the deeds. The deeds follow the body into the tomb, but the mind rises again.
530. (v) Thus is scortatory love imputed to any one. That is to say, not according to deeds such as they appear in externals before men, not even as they appear to a judge, but as they appear in internals before the Lord, and from Him before angels, namely, according to the character of the man's will and understanding in them. There are varied circumstances in the world which mitigate and excuse crimes, and also circumstances which aggravate them and make them blameworthy. But still imputations after death are not made according to the circumstances which are externals of the deed, but according to the mind's internal circumstances. These are viewed in accord with the state of the Church with every one. Take for example a man impious in will and understanding, with no fear of God, or love for the neighbor, and so no reverence for any holy thing of the Church: after death he becomes guilty of all the crimes which he had committed in the body, and no remembrance is made of his good deeds, for his heart, from which they issued as from a fountain, was turned away from heaven and turned toward hell, and every one's acts flow from his heart's abiding-place.
[2] I will relate an arcanum that this may be understood. Heaven is distinguished into innumerable societies, likewise, over against it, hell. Every man's mind according to his will and understanding actually inhabits a society and resolves and thinks like those there. If the mind is in some society of heaven, it intends and thinks similarly with those there; if in some society of hell, similarly with those there. As long as a man lives in the world, however, he migrates from one society to another in keeping with the changes in his will's affections and in his mind's thoughts. But after death his journeyings are summed up, and from the aggregate a place is designated him, in hell if he is evil, in heaven if he is good.
[3] Now because all in hell have a will of evil, they are all viewed from it, and as all in heaven have a will of good, all there are viewed from that. Therefore imputations after death are made in keeping with the character of every one's will and understanding. It is the same with whoredoms, whether they are fornications, or pellicacies, or concubinages, or adulteries; for these are not imputed to any one according to the deeds, but according to the state of mind in the deeds; the deeds follow the body to the grave, but the mind rises again.
530. It is in this wise that scortatory love is imputed to anyone. That is to say, not according to the deeds as they appear outwardly to men, yea, nor as they appear before a judge, but as they appear inwardly before the Lord, and from Him before the angels, which is according to the quality of the man's will, and the quality of his understanding in them. There are various circumstances in the world which mitigate and excuse crimes, and which aggravate and incriminate. But still after death imputations are not made according to circumstances that are the externals of the deed, but according to internal circumstances of the mind, and these are regarded according to the church in everyone.
For example, a man impious of will and understanding, one who has no fear of God nor love of the neighbor, and therefore no reverence for any holiness of the church: After death he is accounted guilty of all the crimes that he committed in the body, and his good deeds do not come into remembrance; because his heart, from which they issued as from a fountain, was turned away from heaven and turned towards hell, and the deeds of everyone flow from the place of his heart's abode. That this may be understood I will mention a secret.
Heaven is distinguished into innumerable societies. Likewise, by opposition, hell. And the mind of every man, according to his will and thence his understanding, is actually dwelling in some one society, and intends and thinks in like manner with those who are there. If his mind is in some society of heaven, then he intends and thinks in like manner with those who are there; if it is in some society of hell, in like manner with those who are there. But as long as he lives in the world he migrates from one society to another, according to the changes of the affections of his will and thence of the thoughts of his mind. But after death his wanderings are brought together, and from the wanderings collected in one, the place for him is designated, if evil, in hell; if good, in heaven. Now as all in hell have a will of evil, from that all there are regarded; and as all in heaven have a will of good, from that all there are regarded. And therefore, imputations after death are made according to the quality of the will and the understanding of everyone. Thus it is with scortations, whether they are fornications or pellicacies or concubinages or adulteries; because they are imputed to everyone not according to the deeds, but according to the state of mind in the deeds; for deeds follow the body in the tomb, but the mind rises again.
530. V. Quod sic cuivis imputetur amor scortatorius; videlicet, non secundum facta, qualia in externis coram hominibus apparent, imo nec qualia coram judice, sed qualia apparent in internis coram Domino, et ab Ipso coram angelis, quod est secundum quale voluntatis et quale intellectus hominis in illis. Dantur variae circumstantiae in Mundo, quae crimina mitigant et excusant, tum quae aggravant et incusant; at usque imputationes post mortem non fiunt secundum circumstantias quae sunt externae facti, sed secundum internas mentis; et hae spectantur secundum statum Ecclesiae apud unumquemvis; ut pro exemplo, homo voluntate ac intellectu impius, qui est, cui non timor Dei, nec amor proximi, et inde nec reverentia pro aliqua sanctitate Ecclesiae; ille post mortem fit reus omnium criminum, quae corpore fecit, nec fit recordatio benefactorum ejus; quoniam cor ejus, a quo illa ut a fonte scaturiverunt, aversum fuit a Coelo, et conversum ad infernum, et acta profluunt ex loco habitationis cordis cujusvis;
[2] ut hoc intelligatur, referam arcanum; Coelum est in innumerabiles societates distinctum, similiter ex opposito Infernum; et cujusvis hominis Mens secundum voluntatem et inde intellectum ejus, in una Societate actualiter habitat, et cum illis ibi similiter intendit et cogitat; si Mens in aliqua societate Coeli est, tunc intendit et cogitat similiter cum illis ibi; si in aliqua societate Inferni est, similiter cum illis ibi; sed quamdiu homo in Mundo vivit, tamdiu migrat ab una Societate in alteram secundum mutationes affectionum voluntatis et inde cogitationum mentis suae; at post mortem colliguntur peregrinationes ejus, et ex collectis in unum designatur ei locus, si malus in Inferno, si bonus in Coelo:
[3] nunc quia omnibus in Inferno est voluntas mali, ex ea spectantur omnes ibi, et quia omnibus in Coelo est voluntas boni, ex ea spectantur omnes ibi, quare secundum quale cujusvis voluntatis et intellectus fiunt imputationes post mortem. Simile fit cum Scortationibus, sive sint Fornicationes, sive Pellicatus, sive Concubinatus, sive Adulteria, 1quoniam illa cuivis imputantur, non secundum facta, sed secundum statum mentis in factis; facta enim sequuntur Corpus in tumulum, at Mens resurgit.
Footnotes:
1. Prima editio: Adulteria;