283、凡处在天真之良善中的人，都被天真感动，他在什么程度上处在良善中，他就在什么程度上被天真感动。然而，那些未处在天真之良善中的人，不会被天真感动。由于这原因，地狱里的所有人都与天真截然对立。他们不知道何为天真。他们是如此的敌对，以至于只要有人是天真的，他们就会火烧火燎地加害于他。因此，他们不能看见小孩子，一看见小孩子，他们就激起加害小孩子的残忍欲望。由此清楚可知，人的自我，以及自我之爱与天真是对立的。因为地狱里的所有人都在他们的自我中，因而都在自我之爱中。｛注1｝
｛注1｝：人的自我爱自己超过爱上帝、爱世界超过爱天堂。与自己相比，视邻舍一文不值。如此，就是爱自己和爱世界（694，731，4317，5660）。恶人与天真截然对立，甚至到了无法忍受它出现的地步（2126）。
------------
283. 凡处于纯真良善的人, 都被纯真打动, 并且在他处于该良善的程度内被纯真打动. 然而, 那些未处于纯真良善的人则不会被纯真打动. 因此, 地狱里的所有人都与纯真截然对立; 他们不知道何为纯真; 他们具有这样的性质: 越是纯真之人, 他们越充满害他的欲望. 这就是为何他们不能看见小孩子; 一看见小孩子, 他们就充满害他们的残忍欲望. 由此清楚可知何为自我形象, 因而它所滋养的自我之爱与纯真是对立的; 因为地狱里的所有人都陷入自己的自我形象, 因而陷入自我之爱.
注: 自我形象就是爱自我胜过神, 爱世界胜过天堂; 与自己相比, 视邻舍一文不值; 因此, 这就是爱自己爱世界(天国的奥秘 694, 731, 4317, 5660节). 恶人与纯真截然对立, 甚至到了无法忍受它出现的地步(天国的奥秘 2126节).
------------
283. 凡處於天真之善的人, 皆為天真所感動。人若處於此善, 就為天真所感動。反之, 不在天真之善的人就不為它所感動。故此, 凡在地獄的都與天真完全對立。他們不知何為天真, 乃至於越天真之人, 他們越發燃燒著加害的欲望。所以, 面對孩子, 他們根本無法忍受, 總是燃燒著惡毒的欲望, 意欲加以傷害。這向我顯明, 人的自我——也就是愛自己, 與天真是完全對立的, 因為凡在地獄的皆陷於自我之中。
283. Anyone who is in the goodness of innocence is moved by innocence, and is moved by innocence to the extent that she or he is in that good. However, people who are not in the good of innocence are not moved by it. Consequently, all the people in hell are absolutely opposed to innocence. They do not know what innocence is. Their nature is such that the more innocent people are, the more they burn with desire to cause them harm. This is why they cannot stand to see little children. The moment they do, they are consumed with a vicious desire to inflict harm.
This has shown me that our self-image and the self-love it fosters are opposed to innocence, for all the people who are in hell are caught up in their own self-image and therefore in self-love. 1
Footnotes:
1. The human "ego" [Latin proprium, literally, "That which is one's own"] is loving oneself more than God, and the world more than heaven, and regarding one's neighbor as nothing compared to oneself; which means that it is love for oneself and for the world: 694, 731, 4317, 5660. Evil people are so completely opposed to innocence that they cannot stand its presence: 2126.
------------
283. All who are in the good of innocence are affected by innocence, and to the extent that anyone is in that good, to that extent he is affected; but those who are not in the good of innocence are not affected by innocence. For this reason, all who are in hell are wholly antagonistic to innocence. They do not know what innocence is. So antagonistic are they that so far as anyone is innocent they burn to do him mischief. Therefore they cannot bear to see little children; as soon as they see them, they are inflamed with a cruel desire to do them harm. From this it is clear that man's proprium, and therefore the love of self, is antagonistic to innocence; for all who are in hell are in their proprium, and therefore in the love of self. 1
Footnotes:
1. Man's proprium is loving self more than God, and the world more than heaven, and making one's neighbour of no account as compared with oneself; thus it is the love of self and of the world (Arcana Coelestia 694, 731, 4317, 5660).
The evil are wholly antagonistic to innocence, even to the extent that they cannot endure its presence (Arcana Coelestia 2126).
------------
283. Everyone who is in the good of innocence is affected by innocence, and is affected to the extent that he is in that good; but those who are not in the good of innocence are not affected by innocence. For this reason all who are in hell are wholly antagonistic to innocence; they do not know what it is; their antagonism is such that so far as any one is innocent they burn to do him mischief; therefore they cannot bear to see little children; and as soon as they see them they are inflamed with a cruel desire to do them harm. From this it is clear that what is man's own, and therefore the love of self, is antagonistic to innocence; for all who are in hell are in what is their own, and therefore in the love of self. 1
Footnotes:
------------
283. Omnes qui in bono innocentiae sunt, afficiuntur innocentia; et quantum quis in illo bono est, tantum afficitur: at qui non in bono innocentiae sunt, non afficiuntur illa: quapropter omnes illi qui in inferno sunt, prorsus contra innocentiam sunt; nec sciunt quid innocentia; immo tales sunt, ut quantum quis innocens, tantum flagrent ei damnum inferre: inde est, quod non sustineant videre infantes; ut primum vident, incenduntur crudeli cupidine nocendi. Ex eo patuit, quod proprium hominis, et inde amor sui, sit contra innocentiam; nam omnes qui in inferno sunt, in proprio sunt et inde in amore sui. 1
Footnotes: