80、一个人只是思想，甚至思想去意愿的事不会成为他的一部分，除非同时他意愿它到了只要有机会，就会把它行出来的地步。这是因为当人如此做事时，他是出于意愿通过理解力，或出于意愿的情感通过理解力的思维来做的。但只要它仅仅是思维的事，就不可能成为人的一部分，因为那时，理解力不会与意愿结合，或说理解力的思维不会与意愿的情感结合，而是意愿及其情感与理解力及其思维结合，如《圣爱与圣智》第五部分多处所说明的。这就是主说这些话的意思：
入口的不能污秽人，出口的乃能污秽人。岂不知凡入口的，是运到肚子里，又落在茅厕里吗？惟独从口里出来的，是从心里发出来的，它们才污秽人。（马太福音15:11，17-19）
“口”在灵义上表示思维，因为思维通过口说话；而“心”在灵义上表示属于爱的情感。当一个人出于这情感思考和说话时，他就使自己变得不洁。路加福音（6:45）中的“心”表示属于爱或意愿的情感，“口”表示属于理解力的思维。
80. Nothing that a person merely thinks about becomes attached to him. Indeed neither does anything that he thinks about willing, unless he at the same time does will it to the point that he also does it when given the opportunity. That is because when a person does something for that reason, he does it from the will by means of the intellect, or from an affection of the will by means of the thought of the intellect. However, as long as something is a matter of thought only, it cannot attach itself, because the intellect does not conjoin itself with the will, or the thought of the intellect with the affection of the will. Rather it is the will and its affection that conjoin themselves with the intellect and its thought, as we showed many times in Part Five of our treatise Divine Love and Wisdom.
That is what is meant by these words of the Lord:
It is not what goes into the mouth that defiles a person, but it is what comes out of (the heart through) the mouth that defiles a person. (Matthew 15:11, 17-19)
By the mouth in the spiritual sense is meant thought, since thought speaks through the mouth; and by the heart in that sense is meant the affection belonging to love. If a person thinks and speaks from this, he then defiles himself.
By the heart is symbolically meant the affection belonging to love or the will, and by the mouth the thought belonging to the intellect, in Luke 6:45 also. 1
Footnotes:
1. A good man out of the good treasure of his heart brings forth good; and an evil man out of the evil treasure of his heart brings forth evil. For out of the abundance of the heart his mouth speaks. (Luke 6:45)
80. Nothing that we simply think about becomes part of us, even though we think we intend to do it, unless we intend it to the point that we would actually do it if the opportunity arose. This is because when we do things for this reason, from intent with the aid of discernment or from a desire of intent with the aid of thought from discernment, then we really do them. As long as it is a matter of thought alone it cannot be made part of us, because our discernment does not unite itself to our volition, or the thinking of our discernment to the desire of our intent. Our intent and its desire, though, do unite themselves to our discernment and its thinking, as has been amply explained in part 5 of Divine Love and Wisdom.
This is the intent of the Lord's words, "It is not what goes into peoples' mouths that makes them unclean; rather, what comes out through the mouth from the heart makes them unclean" (Matthew 15:11, 17-18, 19). Spiritually understood, "the mouth" means our thought, because thought is expressed through the mouth, and "the heart," spiritually, means the desire that comes from love. If this is the source of what we think and say, then it makes us unclean. In Luke 6:45 as well, "the heart" means the desire that comes from love or volition and "the mouth" means the thought of our discernment.
80. Nothing is appropriated to man that he merely thinks, or even that he thinks to will, unless at the same time he wills to such a degree as to do it when opportunity offers. This is because when a man does anything under these circumstances he does it from the will through the understanding, or from the affection of the will through the thought of the understanding; but so long as it is a matter of thought alone it cannot be appropriated, because the understanding does not conjoin itself with the will, or the thought of the understanding does not conjoin itself with the affection of the will; but the will together with its affection conjoins itself with the understanding and its thought, as has been shown in many places in Part Five of the treatise THE DIVINE LOVE AND WISDOM. This is meant by these words of the Lord:
Not that which goeth into the mouth defileth a man; but that which goeth out of the heart through the mouth defileth the man. Matthew 15:11, 17-18, 19.
By "the mouth" in the spiritual sense is meant thought, because thought speaks by means of the mouth; and by "the heart" in that sense is meant affection which is of love. If a man thinks and speaks from this affection, he then defiles himself. Again, in Luke 6:45, by "the heart" is meant affection which is of the love or will, and by "the mouth", thought which is of the understanding.
80. Nothing that a man merely thinks, nor even that which he thinks to will, is appropriated to him, unless at the same time he so far wills it as to do it if opportunity offers. This is because when man so does anything he does it from the will through the understanding, or from the affection of the will through the thought of the understanding; but so long as it is a matter of thought alone it cannot be appropriated, because the understanding does not then conjoin itself with the will, or the thought of the understanding with the affection of the will, but the will with its affection conjoins itself with the understanding and its thought, as has been shown in many places in Part Fifth of the work on The Divine Love and the Divine Wisdom. This is meant by the words of the Lord:-
Not that which entereth into the mouth maketh the man unclean; but that which goeth out of the heart through the mouth, this maketh the man unclean (Matthew 15:11; also 17-19).
In the spiritual sense "the mouth" means thought, because thought speaks by means of the mouth; while "the heart" means in that sense, affection which belongs to the love. When a man thinks and speaks from that affection he makes himself unclean. Again in Luke (Luke 6:45) "the heart" signifies affection which pertains to the love or will, and "the mouth" signifies thought which pertains to the understanding.
80. Non appropriatur homini aliquid quod solum cogitat, imo nec quod cogitat velle, nisi simul velit id in tantum, ut etiam, dum copia datur, faciat illud; causa est, quia dum homo facit illud inde, ex voluntate per intellectum, seu ex voluntatis affectione per intellectus cogitationem, facit illud: quamdiu autem est solius cogitationis, non potest appropriari, quia intellectus non se conjungit cum voluntate, seu non cogitatio intellectus cum affectione voluntatis, sed voluntas et hujus affectio se conjungit cum intellectu et ejus cogitatione, ut multis ostensum est in Transactione de DIVINO AMORE ET DIVINA SAPIENTIA, in Parte Quinta. Hoc intelligitur per haec Domini verba, "Non quod intrat in os, immundum reddit hominem, sed quod ex corde per os exit, immundum reddit hominem," Matthaeus 15:11, 17-19; per os in sensu spirituali intelligitur cogitatio, quoniam cogitatio loquitur per os; et per cor in illo sensu intelligitur affectio quae est amoris; si homo ex hac cogitat et loquitur, tunc immundum se reddit: per cor etiam significatur affectio quae amoris seu voluntatis, et per os cogitatio quae est intellectus, apud Lucam 6:45.