222、⑴人能被允许进入关于属灵事物的智慧，还能进入对它们的爱，却无法被改造。这是因为人有理性和自由；他凭理性可以被提升到几近天使的智慧，凭自由可以被提升到一种无异于天使之爱的爱。然而，爱如何，智慧就如何，或说爱的性质决定了智慧的性质。如果爱是属天和属灵的，那么智慧也会变得属天和属灵。但如果爱是属魔鬼和地狱的，那么智慧也是属魔鬼和地狱的；就其外在形式而言，因而在其他人眼里，这种智慧看上去是属天和属灵的；但就其内在形式，也就是其本质而言，它是属魔鬼和地狱的，是在这个人的外面，而不是在他里面。人们之所以没有注意到这一点，是因为他们是属世的，并在属世层面来看和听，外在形式是属世的。但在天使看来，内在性质是显而易见的，因为天使是属灵的，在属灵层面来看和听，内在形式是属灵的。
由此可见，人能被允许进入关于属灵事物的智慧，还能进入对它们的爱，却无法被改造；不过，在这种情况下，他仅被允许进入对它们的一种属世之爱，不会进入对它们的一种属灵之爱。这是因为人能允许自己进入属世之爱，但唯独主能允许他进入属灵之爱。人若被允许进入属灵之爱，就会被改造；但若只被允许进入属世之爱，就不会被改造。这种人大多是伪善者，其中许多是耶稣会会士；他们内心根本不信神性，表面上却像舞台上的演员一样玩弄神性事物。
222. (1) A person may be admitted into wisdom regarding spiritual matters and also into a love for them and yet not be reformed. This is so because a person has rationality and freedom. By his rationality he can be elevated into a wisdom almost angelic, and by his freedom he can be elevated into a love not unlike angelic love. But still the character of his love determines the character of his wisdom. If his love is celestial or spiritual, his wisdom becomes also celestial or spiritual. But if, on the other hand, his love is diabolical and hellish, his wisdom is also diabolical and hellish. In outward form, and so in the eyes of others, this wisdom may indeed appear then as celestial or spiritual, but in its internal form, which constitutes its real essence, it is diabolical and hellish, being such not apart from him but in him. That this is its character is not apparent to people, because people are natural and they see and hear naturally, and the outward form is natural. But that this is its character is apparent to angels, because angels are spiritual and see and hear spiritually, and the internal form is spiritual.
[2] It is apparent from this that a person may be admitted into wisdom regarding spiritual matters and also into a love for them and yet not be reformed, but in such a case he is admitted only into a natural love for them and not into a spiritual love for them. That is because a person can admit himself into a natural love, but only the Lord can admit him into a spiritual love, and people who are admitted into the latter are reformed, while those who are admitted only into the former are not reformed. For the last are mostly hypocrites, and many of them are Jesuits, who inwardly do not believe in anything Divine, but outwardly play with Divine matters like jesters.
222. 1. It is possible for us to be granted wisdom about spiritual matters and even a love for them and still not be reformed. This is because we have rationality and freedom. Our rationality enables us to be lifted up into a wisdom that is almost angelic; and our freedom enables us to be lifted up into a love that is not wholly unlike angelic love. However, the nature of our love determines the nature of our wisdom. If our love is heavenly and spiritual, then our wisdom is heavenly and spiritual too; but if our love is demonic and hellish, then our wisdom is demonic and hellish too. It may look heavenly and spiritual in its outward form, to others, but in its inward form or actual essence it is demonic and hellish, not outside us but within us.
People do not notice this, because they live on the earthly level and see and hear on that level, and the outward form is earthly. The inner nature is clear to angels, though, because angels are spiritual and see and hear on the spiritual level, and the inner form is spiritual.
[2] We can see from this that we can be granted wisdom about spiritual matters and a love for them as well and still not be reformed. In this case, though, we are being granted only an earthly love for these matters, not a spiritual love for them. This is because we can give ourselves earthly love, but only the Lord can give us spiritual love. If we are given this latter love, we are reformed; while if all we receive is the former love, we are not. Most hypocrites are like this, and many Jesuits, people who do not believe in anything divine inwardly but outwardly go through their religious motions like actors in a play.
222. I. A MAN MAY BE ADMITTED INTO THE WISDOM OF SPIRITUAL THINGS, AND ALSO INTO THE LOVE OF THEM, AND YET NOT BE REFORMED. This is because man has rationality and liberty; and by rationality he may be raised up into wisdom almost angelic, and by liberty into love not unlike angelic love; and yet the wisdom is of the same quality as the love. If the love is celestial and spiritual the wisdom also becomes celestial and spiritual; but if the love is diabolical and infernal the wisdom is also diabolical and infernal. This, indeed, may then appear in outward form, and thus to others, as celestial and spiritual, but in its internal form, which is its very essence, it is diabolical and infernal; not as it is outside of the man but as it is within him. That such is its nature does not appear to men because men are natural and they see and hear naturally, and the external form is natural. That such is its nature, however, does appear to angels, because angels are spiritual and they see and hear spiritually, and the internal form is spiritual.
[2] Hence it is evident that a man may be admitted into the wisdom of spiritual things, and also into the love of them, and yet not be reformed; but in this case he is admitted only into the natural and not into the spiritual love of them. This is because a man may introduce himself into the natural love, but the Lord alone can introduce him into the spiritual love; and those who are introduced into this love are reformed, but those who are only introduced into the natural love are not reformed. Such are for the most part hypocrites, and many of them are of the Order of Jesuits, who interiorly do not believe in the Divine at all, but outwardly play with Divine things like conjurers.
222. (1) A man may be admitted into the wisdom of spiritual things, and also into a love for them, and yet not be reformed. This is because man has rationality and liberty; and by rationality he may be raised up into wisdom almost angelic; and by liberty into a love not unlike angelic love. Nevertheless such as the love is such is the wisdom. When the love is celestial and spiritual the wisdom also becomes celestial and spiritual; but when the love is diabolical and infernal the wisdom is also diabolical and infernal. In outward form, and thus to others, such wisdom may appear to be celestial and spiritual; but in internal form, which is its very essence, it is diabolical and infernal; not as it is out of the man, but as it is within him. To men it does not appear to be such because men are natural and see and hear naturally, and the external form is natural. But to angels it appears such, because angels are spiritual and see and hear spiritually, and the internal form is spiritual.
[2] From all this it can be seen that man can be admitted into the wisdom of spiritual things, and also into a love for them, and yet not be reformed, but in that case only into a natural love for them, and not into a spiritual love for them. This is because man has the ability to admit himself into natural love, while the Lord alone can admit into spiritual love; and such as are admitted into that love are reformed, but those who are admitted into natural love alone are not reformed. For such are mostly hypocrites, and very many of them are of the order of Jesuits, who interiorly do not believe in the Divine at all, but play with Divine things outwardly like actors.
222. I. Quod homo immitti possit in sapientiam rerum spiritualium, et quoque in amorem illarum, et usque non reformari: causa est, quia homini rationalitas et libertas est; per rationalitatem potest elevari in sapientiam paene angelicam, perque libertatem in amorem non absimilem amori angelico; sed usque qualis est amor, talis est sapientia; si amor est coelestis et spiritualis, fit sapientia quoque coelestis et spiritualis; at vero si amor est diabolicus ac infernalis, est quoque sapientia diabolica et infernalis; haec quidem tunc potest apparere in externa forma, et sic coram aliis, sicut coelestis et spiritualis, sed in interna forma, quae est ipsa essentia ejus, est diabolica et infernalis, non extra illum, sed intra illum; quod talis sit, non apparet hominibus, quia homines naturales sunt, ac naturaliter vident et audiunt, et forma externa est naturalis; sed quod talis 1sit, apparet angelis, quia angeli spirituales sunt, ac spiritualiter vident et audiunt, et forma interna est spiritualis.
[2] Ex his patet, quod homo immitti possit in sapientiam rerum spiritualium, et quoque in amorem illarum, et usque non reformari, sed tunc solum in amorem illarum naturalem, non autem in amorem illarum spiritualem: causa est, quod homo semet possit immittere in amorem naturalem, sed solus Dominus in amorem spiritualem, et qui in hunc immissi sunt, illi reformantur, at qui in illum solum immissi sunt, non reformantur; hi enim sunt plerique hypocritae, et plures ex ordine Jesuitico, qui interius non aliquid Divini credunt, sed exterius cum Divinis sicut harioli ludunt.
Footnotes:
1 Prima editio: talis,