224、谁不明白外在源于内在，因而从内在获得它的本质？凭经验谁不知道，外在能呈现出与它从内在所获得的本质不同的一种表象？这种表象在伪善者，阿谀奉承者和伪装者身上是显而易见的。人能从外表上模仿其他人的性格，这从演员和模仿者身上明显看出来。因为他们知道如何扮演国王、皇帝，甚至天使，模仿他们的语气、言语、表情和动作，仿佛他们就是这些人，尽管他们只是演员。提及这一点是为了说明，人在文明、道德和属灵的事上同样能装腔作势、趋承附和。此外，众所周知，许多人就是这么做的。
因此，当本质上的内在是属地狱的，而形式上的外在似乎是属灵的，然而如前所述，外在从内在获得它的本质时，可能有人会问，这本质在外在藏于何处。它没有表现在动作、语气、言语或表情上，但从内在隐藏于这四者当中。它从内在隐藏于它们当中，这一点在灵界透过这四者是显而易见的；因为当一个人从自然界进入灵界时（这是他死亡时所发生的情形），他会把他的外在与肉体一道抛在身后，只保留他储存在灵里的内在。这时，如果他的内在是属地狱的，那么他就看似一个魔鬼，正如在世时他在灵里的样子。谁不承认，每个人当离开肉体时，都会丢弃外在，当成为一个灵人时，都会进入内在？
对此，我要补充的是：灵界有一种情感和随之而来的思维的共享和交流；这意味着在那里，除了自己实际所想的东西外，没有人能说任何话。而且，在那里，每个人的脸都会改变，变得像他的情感；因此，其他人从他脸上就能看出他到底是什么样的人。有时伪善者被允许说他们没有在想的东西；但他们说话的语气听上去与他们的内在想法完全不一致，通过这种不一致就能认出他们。这清楚表明，内在就深深隐藏于外在的语气、言语、表情和动作中；这一点不为自然界的人所察觉，但对灵界的天使来说，是显而易见的。
224. Who cannot see that it is the inner self from which the outer self springs, consequently that the outer self has its essence from the inner one? And who does not know from experience that the outer self can present an appearance other than one that accords with its essence deriving from the inner self? For this is clearly apparent in the case of hypocrites, flatterers, and dissemblers. The fact that a person can counterfeit in outward expressions personal qualities not his own is apparent from the examples of actors and mimics, for by their tone, speech, facial expression, and demeanor these know how to impersonate kings, emperors, even angels, as though they were those people. And yet they are only entertainers. We say this, too, because a person can in like manner play the deceiver both in regard to civic and moral matters and in regard to spiritual ones; and people know that many also do.
[2] When the inner self in its essence is hellish, therefore, and the outer self appears in its form to be spiritual - and yet the outer self takes its essence, as we have said, from the inner one - the question is where that essence lies in the outer self. It is not apparent in the demeanor, nor in the tone, speech, or facial expression, but still it lies inwardly concealed in all four. Its presence inwardly in these is clearly apparent from instances of them in the spiritual world. For when a person comes from the natural world into the spiritual world, as he does when he dies, he leaves behind his outer qualities with the body and retains his spiritual qualities which he had harbored in his spirit. And if his inner self was hellish, he appears then as a devil, such as he also was in regard to his spirit when he lived in the world.
Who does not acknowledge that everyone leaves his outer qualities behind with the body and enters into inner ones when he becomes a spirit?
[3] To this I add also the following, that in the spiritual world one finds a communication of affections and consequent thoughts, which makes it impossible for anyone to speak otherwise than as he thinks. Moreover everyone there changes his facial expression and it becomes like his affection, so that his character is apparent, too, from his face.
Hypocrites are sometimes given to speak otherwise than they think, but the tone of their speech sounds completely out of harmony with their inner thoughts, and by the discord they are discerned.
It can be seen from this that the inner self lies inwardly concealed in the tone, speech, facial expression, and demeanor of the outer self, and though this is not perceived by people in the natural world, is it clearly perceived by angels in the spiritual world.
224. Can anyone fail to see that it is the inner level from which the outer level arises and that the outer level therefore derives its essence from the inner level? Surely everyone knows from experience that the outer level can appear in a guise that differs from the essence that it derives from what lies within. This is obvious in the case of hypocrites, flatterers, and con artists. Then too, we can imitate the characteristics of other people outwardly, as is obvious in the case of comics and mimes. They know how to portray monarchs, emperors, and even angels with their tone of voice, language, expression, and gesture as though they really were what they seem, even though they are only actors. I mention this because we too can put on pretenses in our civic and moral dealings as well as in our spiritual ones. We know that many people do.
[2] When our inner nature is essentially hellish, then, and our outer nature seems spiritual in its form, though (as just noted) the outer derives its essence from the inner, you may ask where that essence is hiding in the outer. It is not in our gestures, our tone of voice, our language, or our expression. However, it is still hidden in all four of these. What is hidden shows through them very clearly in the spiritual world, because when we move from this physical world into the spiritual world, which happens when we die, then we leave behind those outward appearances along with our bodies, but keep the inner qualities that were hidden away in our spirits. Then if that inner nature was hellish, we look like demons just as we were in spirit while we were living in this world. Surely everyone realizes that we all leave those outward things behind along with our bodies and become engaged with deeper things when we become spirits.
[3] Let me also add that in the spiritual world there is a sharing of feelings and consequent thoughts, which means that none of us can say anything except what we are actually thinking. Also, our faces change there and become images of our feelings, so others can see from our faces what we are really like. Hypocrites are sometimes allowed to say what they are not thinking, but their tone of voice sounds discordant because of their deeper thoughts, and they can be recognized by this discord. So we can tell that the inner nature is hidden within the tone, the language, the expression, and the gestures of the outer, and that while people in the physical world are not sensitive to this, it is obvious to angels in the spiritual world.
224. Who cannot see that the external derives its existence from the internal and consequently has its essence from the internal? And everyone knows from experience that the external can appear otherwise than in accordance with the essence it has from the internal. For there is manifestly such an appearance with hypocrites, flatterers and dissemblers; and that a man can outwardly personate characters not his own is manifest from actors and mimics; for they know how to represent kings, emperors and even angels, in tone of voice, speech, face and gesture, as though they were really such, when yet they are but players. Moreover, this has been stated because man can in similar manner act the deceiver both in civil and moral affairs and in spiritual matters; and it is well known that many do so.
[2] When the internal in its essence is infernal, and the external in its form appears spiritual, and yet, as has been said, the external derives its essence from the internal, it may be asked where in the external that essence lies concealed. It does not appear in the gesture, in the tone of voice, in the speech, or in the face, and yet it is interiorly hidden in all four of these. That it is interiorly hidden in these is clearly manifest from these same things in the spiritual world. For when a man comes from the natural world into the spiritual world, as he does at death, he leaves behind his externals with the body, and retains his internals which he had stored up in his spirit. Then if his internal was infernal he appears as a devil, even such as he was as to his spirit while he lived in the world. Who does not acknowledge that every man leaves behind external things with the body, and enters into internal things when he becomes a spirit?
[3] To this I will add that in the spiritual world there is a communication of affections and of thoughts derived from these; and consequently no one can speak otherwise than as he thinks; and, moreover, everyone there changes his countenance and resembles his own affection so that his character is apparent from his countenance. Hypocrites are sometimes permitted to speak otherwise than as they think; but the tone of their voice is quite out of harmony with their interior thoughts; and by this discordance they are recognised. Hence it may be evident that the internal lies concealed interiorly in the tone of the voice, the speech, the face and the gesture of the external; but it is not perceived by men in the natural world although it is clearly perceived by angels in the spiritual world.
224. Who cannot see that the external springs from the internal, and consequently has its essence from the internal? And who does not know from experience that the external can present an appearance not in accordance with its essence from the internal? For there is evidently such an appearance in the case of hypocrites, flatterers and pretenders. And that a man can externally personate other characters than his own is manifest from players and mimics; for they know how to represent kings, emperors, and even angels, in tone, language, face, and gesture, as if they were such, when yet they are but actors. This has been said to show that man can likewise play the sycophant both in civil and moral matters and in spiritual matters; and it is known, moreover, that many do so.
[2] When, therefore, the internal in its essence is infernal, and the external in its form appears spiritual, and yet, as has been said, the external draws its essence from the internal, it may be asked where in the external that essence lies concealed. It does not appear in gesture, in the tone, in the speech, or in the countenance; and yet it is interiorly hidden in all four of these. That it is interiorly hidden in them can be clearly seen from these same in the spiritual world; for when a man comes from the natural world into the spiritual world, as he does at death, he leaves his externals behind with the body, and retains his internals which he had stored up in his spirit; and if his internal had been infernal he then appears like a devil, such as he had been as to his spirit while he lived in the world. Who does not acknowledge that every man leaves externals when he leaves the body, and enters into internals when he becomes a spirit?
[3] To this I will add that in the spiritual world there is a communication of affections and of consequent thoughts; and therefore no one there can speak otherwise than as he thinks. Also every one's face there is changed and becomes like his affections; so that what he is is apparent even from his face. Hypocrites are sometimes permitted to speak otherwise than as they think; but the tone of their speech is to the ear wholly discordant with their interior thoughts; and the discordance makes them known. This makes clear that the internal is hidden interiorly in the tone, in the speech, in the countenance, and in the gestures, of the external; and this is not perceived by men in the natural world, but is clearly perceived by angels in the spiritual world.
224. Quis non videre potest, quod internum sit ex quo externum existit, consequenter quod externum suam essentiam habeat ab interno; et quis non scit ab experientia, quod externum possit aliter apparere quam secundum essentiam ejus ab interno; hoc enim manifeste apparet apud hypocritas, adulatores, simulatores; et quod homo possit mentiri personas non suas in externis, [apparet] a comedis et mimis, hi enim sciunt repraesentare reges, imperatores, imo angelos, sono, loquela, facie, gestu, sicut illi forent; cum tamen non sunt nisi quam harioli; hoc quoque dictum est, quia homo similiter potest sycophantam agere, tam in civilibus et moralibus, quam in spiritualibus; et quoque scitur, quod multi agant.
[2] Cum itaque internum in sua essentia est infernale, et externum in sua forma apparet spirituale, et tamen externum trahit essentiam suam ab interno, ut dictum est, quaeritur ubinam essentia illa in externo latet; non apparet in gestu, nec in sono, nec in loquela, nec in facie, sed usque latet interius in quatuor illis: quod interius in illis lateat, patet manifeste ab iisdem in Mundo spirituali; cum enim homo e Mundo naturali in Mundum spiritualem venit, quod fit cum moritur, tunc externa sua cum corpore relinquit, ac interna sua, quae in spiritu suo recondidit, retinet, et tunc si internum ejus fuit infernale, apparet ille sicut diabolus, qualis etiam fuerat quoad spiritum suum, cum vixit in mundo. Quis non agnoscit, quod omnis homo relinquat externa cum corpore, ac intret in interna cum fit spiritus.
[3] His adjiciam etiam haec, quod in Mundo spirituali sit communicatio affectionum et inde cogitationum, ex quo est quod nemo possit loqui aliter quam prout cogitat: tum etiam quod unusquisque ibi mutet faciem, et fiat similis suae affectioni, sic ut quoque ex facie appareat qualis est: datur quandoque hypocritis loqui aliter quam cogitant, sed sonus loquelae illorum auditur prorsus discors cum interioribus cogitationibus illorum, et ex discordantia dignoscuntur: inde constare potest, quod internum lateat interius in sono, loquela, facie et gestu externi, et quod hoc non percipiatur ab hominibus in mundo naturali, sed manifeste ab angelis in mundo spirituali.