425、因此，理智中的真理与意志中的良善结合到某种程度，也就是说，人从意志中意愿并行出真理到某种程度，他便在某种程度上拥有天堂在自己里面，因为正如上文所说的，良善与真理的结合就是天堂；另一方面，理智中的伪谬与意志中的邪恶结合到某种程度，人便在某种程度上拥有地狱在自己里面，因为伪谬与邪恶的结合就是地狱。但只要理智中的真理与意志中的良善没有结合，人就处在中间状态。如今几乎每个人都处在这样的状态：他有一些真理的知识，并基于他的知识和理智对真理有所思考，或多或少或完全不遵行真理，或出于邪恶的热爱和随之而来的伪谬的信仰而与真理背道而行。因此，为了使人要么有天堂，要么有地狱，在他死后首先被带到灵人界。在那里，对将要升入天堂的人，发生良善与真理的结合；对将要堕入地狱的人来说，发生邪恶与伪谬的结合。因为无论是在天堂还是在地狱，都不允许任何人有分裂的心智——理解一件事而意愿另一件事，每个人都必须理解他所意愿的、意愿他所理解的。因此，在天堂，人们意愿良善也理解真理；而在地狱，人们意愿邪恶也理解伪谬。故在中间状态下，善人所拥有的伪谬会被除去，与他们的良善协调一致的真理则被给予他们；而恶人所拥有的真理则被除去，与他们的邪恶协调一致的伪谬则被给予他们。从这些事情可以清楚地看出什么是灵人界。
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425. 因此, 理解力的真理与意愿的良善结合到何种程度, 也就是说, 人出于其意愿意愿并行出真理到何种程度, 他便在何种程度上拥有天堂在自己里面, 因为如刚才所说的, 良善与真理的结合就是天堂. 另一方面, 理解力的虚假与意愿的邪恶结合到何种程度, 人便在何种程度上拥有地狱在自己里面, 因为虚假与邪恶的结合就是地狱. 但是, 只要理解力的真理尚未与意愿的良善结合, 人就处于居间状态. 如今几乎每个人都处于这样的状态: 他拥有真理的某种知识, 并基于他的知识和理解对真理有所思考, 或多, 或少地遵行真理, 或根本不遵行, 或出于对邪恶, 因而对虚假信仰的爱而与真理背道而行. 因此, 为叫人能要么拥有天堂, 要么拥有地狱在自己里面, 死后他先被带到灵人界. 对那些即将被提入天堂的人来说, 良善与真理在此实现结合; 对那些即将被投入地狱的人来说, 邪恶与虚假在此实现结合. 因为无论在天堂还是在地狱, 谁都不允许有分裂的心智, 也就是说, 理解是一套, 意愿又是另一套; 每个人都必须理解他所意愿的, 意愿他所理解的. 因此, 在天堂, 意愿良善者, 也理解真理; 而在地狱, 意愿邪恶者, 也理解虚假. 故在居间状态下, 善人所拥有的虚假会被除去, 与他们的良善和谐一致的真理则被赋予他们; 而恶人所拥有的真理则被除去, 与他们的邪恶和谐一致的虚假则被赋予他们. 这表明何为灵人界.
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425. 當認知之理與意志之善結合, 或者當人情願並行出所知之理, 天國就在他的心裡;正如前面所說, 善與理的結合就是天國。反之, 當認知之謬與意志之惡結合, 地獄就在他的心裡, 因為謬與惡的結合就是地獄。當認知之理尚未與意志之善相結合, 人就處在居間的狀態。如今之人, 幾乎都處在這樣的狀態:知道一些關於理的知識, 並在此知識和自己認知的基礎上也思考這方面內容;遵守程度, 則各不相同, 也有的完全不做, 甚至因惡欲而誤信偽謬。所以, 或上天國, 或下地獄, 人死後首先被帶到靈界。要麼善與理在此結合而上天國;要麼惡與謬在此結合而下地獄。無論在天國還是地獄, 人都不允許有分裂的心智, 也就是認知與意志不一。每個人當志其所知, 知其所志。但凡天國之人, 志於善而知理;任何地獄之人, 志於惡而知謬。在灵界, 對於善者, 其謬被移除, 並被賦予合乎其善之理;對於惡者, 將被除去其理, 照其惡配之以謬。由此, 我們可知何為靈界。
425. To the extent that truths of the intellect are united to good things of the will, then, or to the extent that we intend and therefore do truths, we have heaven within us, because as already noted the union of the good and the true is heaven. However, to the extent that false elements of intellect are united to evil elements of will, we have hell within us, because the union of the false and the evil is hell. Still, to the extent that truths of intellect are not united to good elements of will, we are in the halfway state. Almost all of us nowadays are in a state in which we know things that are true and think about them on the basis of our information and also from our intellect. We act on either a lot of them or a few of them or none of them or act contrary to them because of our love of evil and consequent trust in what is false. So in order that we may gain either heaven or hell, after death we are first taken to the world of spirits, where either the union of the good and the true takes place for people who are to be raised into heaven, or the union of the evil and the false for people who are to be cast into hell. This is because no one in heaven or in hell is allowed to have a divided mind, to understand one thing and intend something else. What we intend we understand and what we understand we intend. Consequently, anyone in heaven who intends what is good understands what is true, and anyone in hell who intends what is evil understands what is false. So for good people, the false elements are taken away and they are given truths suited and fitted to their virtue, while for evil people truths are taken away and they are given false elements suited and fitted to their vice. This enables us to see what the world of spirits is.
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425. To the extent, therefore, that the truths of the understanding and the goods of the will are conjoined, that is, to the extent that a man wills truths and does them from the will, to that extent he has heaven in himself, since the conjunction of good and truth, as has been said above, is heaven. And, on the other hand, just to the extent that the falsities of the understanding and the evils of the will are conjoined, man has hell in himself, since the conjunction of falsity and evil is hell. But so long as the truths of the understanding and the goods of the will are not conjoined, man is in an intermediate state. At the present time nearly every single man is in such a state that he has some knowledge of truths, and from his knowledge and understanding gives some thought to them, and conforms to them either much or little or not at all, or acts contrary to them from a love of evil and consequent false belief. In order, therefore, that man may have either heaven or hell, he is brought after death at first into the world of spirits, and there a conjoining takes place, of good and truth with those who are to be raised up into heaven, and of evil and falsity with those who are to be cast down into hell. For neither in heaven nor in hell is anyone permitted to have a divided mind, that is, to understand one thing and to will another; but everyone must understand what he wills, and will what he understands. Therefore, in heaven, he who wills good understands truth, while in hell he who wills evil understands falsity. So in the intermediate state, with the good falsities are put away, and truths that agree and harmonize with their good are given them; while with the evil truths are put away, and falsities that agree and harmonize with their evil are given them. From these things it is clear what the world of spirits is.
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425. To the extent, therefore, that the truths of the understanding and the goods of the will are conjoined, that is, to the extent that a man wills truths and does them from his will, he has heaven in himself, since the conjunction of good and truth, as just said, is heaven. And on the other hand, just to the extent that the falsities of the understanding and the evils of the will are conjoined man has hell in himself, since the conjunction of falsity and evil is hell. But so long as the truths of the understanding and the goods of the will are not conjoined man is in an intermediate state. At the present time nearly everyone is in such a state that he has some knowledge of truths, and from his knowledge and understanding gives some thought to them, and conforms to them either much or little or not at all, or acts contrary to them from a love of evil and consequent false belief. In order, therefore, that man may have in him either heaven or hell, he is first brought after death into the world of spirits, and there with those who are to be raised up into heaven good and truth are conjoined, and with those who are to be cast down into hell evil and falsity are conjoined. For neither in heaven nor in hell is any one permitted to have a divided mind, that is, to understand one thing and to will another; but everyone must understand what he wills, and will what he understands. Therefore in heaven he who wills good understands truth, while in hell he who wills evil understands falsity. So in the intermediate state the falsities that the good have are put away, and truths that agree and harmonize with their good are given them; while the truths that the evil have are put away, and falsities that agree and harmonize with their evil are given them. This shows what the world of spirits is.
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425. Quantum itaque vera quae intellectus sunt, conjuncta sunt bonis quae voluntatis, ita quantum homo vult vera et inde facit illa, tantum homo caelum in se habet, quia ut supra dictum est, conjunctio boni et veri est caelum quantum autem falsa, quae intellectus sunt, conjuncta sunt malis quae voluntatis, tantum homo infernum in se habet, quia conjunctio falsi et mali est infernum; ast quantum vera quae intellectus non conjuncta sunt bonis quae voluntatis, tantum homo in statu medio est. Fere unusquisque homo hodie in tali statu est, ut sciat vera, et ex scientia et quoque ex intellectu cogitet illa, et vel faciat multum ex illis, vel parum ex illis, vel nihil ex illis, vel contra illa ex amore mali et inde fide falsi ideo ut sit ei vel caelum vel infernum, primum post mortem perducitur in mundum spirituum, ac ibi fit conjunctio boni et veri illis qui elevandi sunt in caelum, ac conjunctio mali et falsi illis qui conjiciendi sunt in infernum. Nam non licet alicui in caelo, nec in inferno, divisam habere mentem, nempe aliud intelligere et aliud velle, sed quod vult hoc intelliget, et quod intelligit hoc volet; quare in caelo qui vult bonum intelliget verum, ac in inferno qui vult malum intelliget falsum: ideo apud bonos ibi removentur falsa ac dantur vera bono illorum convenientia et conformia; ac ibi apud malos removentur vera, ac dantur falsa malo illorum convenientia et conformia. Ex his patet, quid mundus spirituum.