104、每个成年人都有思维的一个外在和一个内在，因而有意愿和理解力的一个外在（和一个内在），或相当于外在人和内在人的灵的一个外在和一个内在；这对那些仔细观察别人体现在言行上的思维和意图，以及群处和独处时自己的思维和意图之人来说，是显而易见的。因为人能基于外在思维与别人友好交谈，而在内在思维上却与他为敌。人能基于外在思维及其情感谈论对邻之爱和对神之爱，与此同时在内在思维上却毫不关心邻舍，也不敬畏神。人能基于外在思维及其情感谈论文明法律的公正，道德生活的美德，教义事务和属灵生活；然而，当独自一人时，他可能会出于内在思维及其情感出言反对文明的法律，道德生活的美德，教义事务和属灵生活；那些受恶欲驱使，却又想在世人面前表现自己没有受恶欲驱使的人就是这样做的。
此外，许多人在听别人说话时，心里会想：“他们私下里的想法和他们正在说的想法一致吗？我该不该相信他们呢？他们的意图是什么？”众所周知，阿谀奉承者和假冒为善者就有一种双重思维。因为他们能控制自己，防止他们的内在思维显现；有些人能把它藏得越来越深，可以说锁上门，唯恐它显现。我们也能从以下事实很清楚地看出，人有外在和内在的思维，即：人能从他内在思维的角度来看他的外在思维，还能反思它，并判断它是不是邪恶。人的心智具有这种性质，是由于人从主那里所获得的两种官能，即自由和理性。人若不从这些官能中获得思维的一个外在和一个内在，将不能察觉并看见自己里面的任何邪恶，并得以改造。事实上，他将不能说话，只能像动物一样发出声音。
104. The fact is that every person of mature age has an external and an internal level of thought, consequently an external and an internal plane of the will and intellect, or an external and an internal level of the spirit, which is the same thing as the external and internal self. This is apparent to anyone who pays attention to the thoughts and intentions behind another's words and deeds, or to his own thoughts and intentions when he is in the company of others and when he is away from them. For anyone can speak amicably with another by virtue of his external thought and yet be a foe in his internal thought. Anyone can speak of love for the neighbor and love toward God by virtue of his external thought and at the same time its affection, when in fact in his internal thought he cares nothing for the neighbor and does not fear God. Anyone can also speak of the justice of civil laws, of the virtues of a moral life, and of matters having to do with doctrine and a spiritual life, by virtue of his external thought and at the same time its affection, and yet when he is alone, by himself, in conformity with his internal thought and its affection, speak in opposition to civil laws, to moral virtues, and to matters having to do with doctrine and a spiritual life. This is what those people do who are caught up in lusts for evil and yet wish to appear before the world as being free of them.
[2] Most people, too, when they hear others speaking, consider to themselves whether the speakers are thinking inwardly in themselves the thought they are expressing in their speech, whether they are to be believed or not, and what their intention is.
People know that flatterers and hypocrites possess a double thought. For they can contain themselves and take care not to reveal their interior thought, and some can hide it more and more deeply and bar the door, so to speak, to keep it from appearing.
That it is possible for a person to have an exterior and interior thought is clearly apparent from the fact that one can, from his interior thought, see his exterior thought, and moreover reflect on it and make judgments about it as to whether it is evil or not.
That this is the nature of the human mind is attributable to the two faculties that a person has from the Lord, called freedom and rationality. If a person did not have from these faculties an external and internal level of thought, he could not perceive and see any evil in him and be reformed. Indeed, he could not speak either, but could only make sounds, like an animal.
104. To see that everyone who is old enough has an outer and an inner thinking, an outer [and an inner] volition and discernment, or outer and inner levels of spirit that amount to outer and inner levels of self, we need only look closely at the thoughts and intentions of other people on the basis of what they say and do. We may also look at our own thoughts and intentions when we are in company and when we are by ourselves.
People can talk cordially with others on the basis of their outer thinking and yet be hostile to them in their inner thinking. They can talk about love for their neighbor and love for God on the basis of their outer thinking, and do so with feeling, when in their inner thinking they are trivializing their neighbor and have no fear of God. People can talk thoughtfully and with feeling about the justice of our civil laws, the virtues of moral living, and the theological issues of spiritual life, and yet when they are by themselves, moved by their inner thinking and its feeling, they can argue against our civil laws, against the virtues of moral living, and against the theological issues of spiritual life. We do this when we are driven by our compulsions to evil but want it to seem to the world that we are not.
[2] When they are listening to what others say, many people are thinking, "Are their private thoughts the same as the thoughts they are expressing? Should I believe them or not? What are their intentions?" Everyone knows that flatterers and hypocrites have two levels of thought. They can control themselves and prevent their inner thinking from being seen, hiding it deeper and deeper within and virtually locking the doors to keep it hidden. We can also see quite clearly that we have inner and outer levels of thinking from the fact that we can see our own outer thought from the vantage point of our inner thought. We can reflect on it as well, and decide whether it is evil or not.
We may attribute this characteristic of the human mind to the two abilities we are given by the Lord, namely, freedom and rationality. If we did not have outer and inner levels of thought, these abilities would not enable us to sense and see anything evil in ourselves and be reformed. In fact, we would not even be able to talk; we would only be able to make noises like animals.
104. Every man who has reached maturity has an external and an internal of thought, and therefore an external [and an internal] of the will and the understanding, or an external and an internal of the spirit, which is the same as the external and the internal man. This is clear to anyone who observes carefully the thoughts and intentions of another as exhibited in his speech and actions, and who observes also his own thoughts and intentions when he is in company and when he is alone. For anyone can talk with another in a friendly way from external thought, and yet be at enmity with him in internal thought. Anyone can talk about love towards the neighbour and love to God from external thought and at the same time from its affection, when nevertheless in his internal thought he cares nothing for the neighbour, and does not fear God. Anyone can talk about the justice of civil laws, about the virtues of moral life, and about matters of doctrine and the spiritual life from external thought and at the same time from external affection, and yet when alone by himself he may, from internal thought and its affection, speak against the civil laws, against moral virtues, and against matters of doctrine and the spiritual life. Those do so who are in the lusts of evil and who yet wish it to appear before the world that they are not in them.
[2] Moreover, many question within themselves, when they listen to others speaking, whether these interiorly within themselves are thinking the thoughts which they are expressing in speech, and whether they are to be believed or not, and also what their intentions are. It is well known that flatterers and hypocrites have a double thought; for they can restrain themselves and take care not to disclose their interior thought; and some can conceal it more and more interiorly and, as it were, block up the doors lest it should appear. That both exterior and interior thought are given to man is clearly evident from this fact, that from his interior thought he can view his exterior thought, reflect upon it and pass judgment on it, deciding whether it is evil or not evil. The mind of man owes this characteristic feature to the faculties which he has from the Lord, called liberty and rationality. Unless man had from these an external and an internal of thought he would not be able to perceive and view any evil in himself and be reformed; in fact, he would not be able to speak, but only to utter sounds like a beast.
104. Every man of mature age has an external and an internal of thought, and therefore an external [and an internal] of will and understanding, or an external and an internal of the spirit, which is the same as the external and the internal man; and this is evident to any one who observes carefully another's thoughts and intentions as exhibited in his words or acts, and also his own thoughts when in company and when he is alone. For one can talk with another in a friendly way from external thought, and yet be at enmity with him in internal thought. From external thought together with its affection a man can talk about love towards his neighbor and love to God, when in his internal thought he cares nothing for the neighbor and has no fear of God. From external thought together with its affection a man can talk about the justice of civil laws, the virtues of moral life, and matters of doctrine and spiritual life; and yet when alone by himself he may from internal thought and its affection speak against the civil laws, the virtues of moral life, and matters of doctrine and spiritual life; and this is done by those who are in the lusts of evil, but who wish it to appear before the world that they are not in them.
[2] Moreover, many think to themselves, when they hear others talking, whether these are interiorly in themselves thinking in accord with the thoughts they are expressing, whether or not they are to be believed, and what their intentions are. It is well known that flatterers and hypocrites have a double thought; for they are able to keep things to themselves and to guard against disclosing their interior thought; and some can conceal it more and more deeply, and as it were block up the doors lest it appear. That both exterior and interior thought are possible to man is also clearly evident from his being able from his interior thought to look upon his exterior thought, and also to reflect upon it, and to judge of it whether it is evil or not evil. That the mind of man is such is due to the two faculties that man has from the Lord, called liberty and rationality. Unless man had from these an external and an internal of thought he would not be able to perceive and see any evil in himself and be reformed; in fact, he would not be able to speak, but only to utter sounds like a beast.
104. Quod cuivis homini in aetate provecta sit externum et internum cogitationis, proinde externum [et internum] voluntatis et intellectus, seu externum et internum spiritus, quod idem est cum externo et interno homine, patet cuivis qui ad alterius cogitationes et intentiones ex loquelis aut factis ejus attendit; et quoque ad suas cum 1in consortiis est, et cum absque illis; potest enim quis amice loqui cum altero ex cogitatione externa, et tamen inimicus esse in cogitatione interna; potest quis de amore erga proximum et de amore in Deum ex cogitatione externa et simul ex affectione ejus loqui, cum tamen in cogitatione sua interna nihili facit proximum, et non timet Deum: potest etiam quis de justitia legum civilium, de virtutibus 2vitae moralis, et de illis quae sunt doctrinae et vitae spiritualis, ex cogitatione 3et simul affectione externa loqui, et tamen cum solus est secum, ex cogitatione 4et ejus affectione interna loqui contra leges civiles, contra virtutes morales, et contra illa quae sunt doctrinae et vitae spiritualis; ita faciunt illi qui in concupiscentiis mali sunt, et usque volunt apparere coram mundo quod in illis 5non sint.
[2] Plerique etiam, dum audiunt alios loquentes, secum cogitant, num 6interius in se cogitent, sicut cogitant in loquela, num credendi sint vel non, quid intendunt: quod 7assentatoribus et hypocritis duplex cogitatio sit, notum est; possunt enim continere se et cavere ne aperiatur cogitatio interior, ac quidam interius et interius celare illam, et quasi obstruere fores ne appareat. Quod homini cogitatio exterior et cogitatio interior detur, patet manifeste ex eo, quod possit ex interiore sua cogitatione videre cogitationem exteriorem, et quoque reflectere super illam, ac judicare de illa num mala sit vel non mala: quod hominis mens talis sit, acceptum fertur binis facultatibus, quae illi a Domino sunt, quae vocantur Libertas et Rationalitas; ex quibus nisi externum et internum 8cogitationis 9illi 10foret, non potuisset percipere et videre aliquod malum apud se, et reformari; imo nec potuisset loqui, sed solum sonare sicut bestia.
Footnotes:
1 Prima editio: cnm
2 Prima editio: virtutibns
3 Prima editio: cogitatioue
4 Prima editio: cogitatione
5 Prima editio: illis
6 Prima editio: cum
7 Prima editio: qnod
8 Prima editio: internUm
9 Prima editio: cogitationls
10 Prima editio: iili