457、人的灵首次进入灵界，发生在他复苏（如上所述）后不久，这时，他的面容、语气和在世时相像，因为此时他处在外层的状态，他的内层尚未显露出来。这是人死后的第一个状态。但后来他的面容改变了，变得完全不同了，像他的主导情感或主导爱，与他在世时心智的内层和身体里的灵魂相一致。因为人的灵的面容与身体的面容大不相同。身体的面容来自他的父母，而灵的面容则来自他的情感，是情感的形像。身体的生命结束后，灵便进入这情感中，然后外层的事物被去除，内层的事物被显露。这是人的第三个状态。｛注1｝
我见过一些刚刚从尘世来的人，从他们的脸和言语认出他们来，可后来再见到他们时，我却认不出他们了。那些曾经处在良善情感中的人有了秀丽的面容，而那些曾陷在邪恶情感中的人则面容丑陋。因为人的灵，就其本身来看，无非就是他的情感，而脸则是它的外表。面容发生变化的另一个原因是，在来世，任何人都不被允许伪装不是他自己的情感、从而假装出与其爱欲相反的样子。在来世，所有人都被带入这种状态：他们可以随心所欲的说话，并在表情和举止中表现出他们意志的倾向。正因为如此，所有人的脸都变成了他们情感的形式和形象。因此，所有在世时相识的人，在灵人界仍然相识，但在天堂和地狱里却不再相识了（参见第427节）。｛注2｝
｛注1｝：【英265】这里没有定义第二种状态，但在下文（第491-520节）详细描述了这三个状态。
｛注2｝：脸是为了与内层对应而得以形成的（4791-4805，5695）。脸及其表情与心智的情感相对应（1568，2988，2989，3631，4796，4797，4800，5165，5168，5695，9306）。对天堂的天使来说，脸与属于心智的内层形成一个整体（4796-4799，5695，8250）。因此，在圣经中，脸表示心智的内层，也就是情感和思想的内层（1999，2434，3527，4066，4796，5102，9306，9546）。随着时间的推移，从大脑到面部的流注以何种方式发生了变化，伴随着这种改变，作为与内层对应的脸本身是如何改变的（4326，8250）。
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457. 前面所描述的复活发生后不久, 人的灵便首次踏入灵人界. 这时, 他的脸, 语气和在世时一样. 这是因为此时他处于其外层的状态, 其内层尚未揭开. 这是人死后的第一个状态. 不过, 后来他的脸发生变化, 变得完全不同, 类似于其心智的内层在他活在世上时就与之和谐一致的主导情感或主导爱, 就是他的灵住在身体里面时的那种情感. 因为人之灵的脸与其身体的脸大不相同. 其身体的脸来自他的父母, 而其灵的脸则来自他的情感, 是情感的一个形像. 当灵在身体中的生命结束, 其外层被抛弃, 其内层被揭开时, 它便进入这种情感. 这是人的第二个状态. 我曾看见一些刚刚从尘世来的人, 并从他们的脸和言语认出他们; 可后来再见到他们时, 却认不出了. 那些处于良善情感的人有了美丽的脸, 而那些陷入邪恶情感的人则有丑陋的脸. 因为就其本身而言, 人的灵无非是他的情感; 脸是它的外在形式. 脸之所以发生变化, 是因为在来世, 人不允许伪装不是自己的情感, 从而披上违背其爱的面具. 在来世, 所有人都被带入这种状态: 他们照自己所想的说话, 将其意愿的倾向表现在其表情, 举止上. 这就是为何所有人的脸都变成其情感的形式和形像; 这也是为何所有在世时彼此认识的人在灵人界仍彼此认识, 但到了天堂或地狱却不认识, 如前所述(427节).
注: 脸是为了与内层相对应而得以形成的(天国的奥秘 4791-4805, 5695节). 脸及其表情与心智的情感相对应(天国的奥秘 1568, 2988, 2989, 3631, 4796, 4797, 4800, 5165, 5168, 5695, 9306节). 对天堂天使来说, 脸与属于心智的内层形成一个整体(天国的奥秘 4796-4799, 5695, 8250节). 因此, 在圣言中, 脸表示属于心智, 也就是属于情感和思维的内层(天国的奥秘 1999, 2434, 3527, 4066, 4796, 5102, 9306, 9546节). 随着时间推移, 从脑进入脸的流注, 以及就脸与内层的对应而言, 与它同在的脸本身如何发生改变(天国的奥秘 4326, 8250节).
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457. 初入靈界時(在靈界蘇醒之後不久), 我們的靈呈現與肉身相仿的面貌和聲音。因為彼時, 我們尚處於外在的狀態, 內在的秉性尚未揭開;這是人死後的第一個狀態。隨後, 我們的面貌會發生改變, 變得大不相同, 就像我們的主導情感或主導欲, 與我們在世時思想的內在或者肉體中的靈相稱。靈的面貌與肉體的面貌大不相同。我們從父母獲得肉體的面貌, 因主導欲或情感而呈現靈的面貌, 靈的面貌是其情感的形像。當靈在肉體中日子結束, 外在部分被擱置一旁, 內在部分被揭露, 我們就進入這樣的情感。這是人死後的第二個狀態。
一些剛剛離世進入靈界的人, 我能從他們的面貌和聲音認出他們。後來再見到他們時, 卻認不出來了。心地善良的人有著美麗的面貌, 心地邪惡的人卻現出醜陋的面貌。就其本身而言, 靈無非就是情感, 情感的外在形相就是面貌。
面貌會發生改變, 是因為在靈界, 人不允許偽裝情感而顯出與其欲望相反的面孔。每個人都得保持言語與思想一致, 表情, 行為與意志一致。所以, 我們的面貌都將變成情感的形像和樣式。也正因如此, 人們在靈界還可能彼此相識, 等到各自進入天國或地獄了就不再相識了。
457. When we first enter the world of spirits (which happens shortly after the reawakening just described), our spirit has a similar face and tone of voice as it did in the world. This is because at that point we are in the state of our external concerns, with our deeper concerns not yet uncovered. This is our initial state after decease. Later, though, our face changes and becomes quite different. It comes to look like the ruling affection in which the deeper reaches of our minds were engaged in the world, the kind of affection characteristic of the spirit within our body, because the face of our spirit is very different from the face of our body. We get our physical face from our parents and our spiritual face from our affection, which it images. Our spirit takes on this face after our physical life is over, when the outer coverings have been removed. This is our third state.
I have seen some newcomers from the world and have recognized them by their faces and voices; but when I saw them later, I did not recognize them. People who were engaged in good affections had lovely faces, while people who were engaged in evil affections had ugly ones. Seen in its own right, our spirit is nothing but our affections, whose outward form is our face.
The reason our faces change is that in the other life no one is allowed to pretend to affections they do not really have, so we cannot put on a face that is contrary to the love we are engaged in. We are all refined down to a state in which we say what we think and manifest in expression and act what we intend. This is why our faces all become forms and images of our affections; and this is why all the people who have known each other in the world still recognize each other in the world of spirits, but not in heaven or hell, as already noted (427). 1
Footnotes:
1. Our faces are formed to be responsive to our inner natures: 4791-4805, 5695. On the correspondence of our faces and their expressions with the affections of our minds: 1568, 2988-2989, 3631, 4796-4797, 4800, 5165, 5168, 5695, 9306. For heaven's angels, the face forms a single whole with the deeper levels of the mind: 4796-4799, 5695, 8250. So in the Word, "the face" means the deeper levels of the mind, or of affection and thought: 1999, 2434, 3527, 4066, 4796, 5102, 9306, 9546. How the inflow from the brains into the face changed in the course of time, and with it the face itself in regard to its responsiveness to our deeper natures: 4326, 8250.
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457. When the spirit of man first enters the world of spirits, which takes place shortly after his resuscitation, as described above, his face and his tone of voice resemble those he had in the world, because he is then in the state of his exteriors, and his interiors are not as yet uncovered. This is man's first state after death. But subsequently his face is changed, and becomes entirely different, resembling his ruling affection or ruling love, in conformity with which the interiors of his mind had been while he was in the world and his spirit while it was in the body. For the face of a man's spirit differs greatly from the face of his body. The face of his body is from his parents, but the face of his spirit is from his affection, and is an image of it. The spirit comes into this affection after life in the body, and then exterior things are done away with and interior things are uncovered. This is man's second 1state. I have seen some who have recently arrived from the world, and have recognized them from their face and speech; but seeing them afterwards I did not recognize them. Those who had been in good affections appeared with beautiful faces; but those who had been in evil affections with misshapen faces; for man's spirit, viewed in itself, is nothing but his affection; and the face is its outward form. Another reason why faces are changed is that in the other life no one is permitted to counterfeit affections that are not his own, and thus assume looks that are contrary to his love. All in the other life are brought into such a state as to speak as they think, and to manifest in their looks and gestures the inclinations of their will. And because of this the faces of all become forms and images of their affections; and in consequence all who have known each other in the world know each other in the world of spirits, but not in heaven nor in hell (as has been said above, 427). 2
Footnotes:
1. 1st Latin Edition: Tertius. Standard Edition 1920 reads "third". American Standard Edition 1946 reads "second". Editor.
2. The face is so formed as to correspond with the interiors (Arcana Coelestia 4791-4805, 5695).
The correspondence of the face and its expressions with the affections of the mind (Arcana Coelestia 1568, 2988-2989, 3631, 4796-4797, 4800, 5165, 5168, 5695, 9306).
With the angels of heaven the face makes one with the interiors that belong to the mind (Arcana Coelestia 4796-4799, 5695, 8250).
Therefore in the Word the face signifies the interiors that belong to the mind, that is, to the affection and thought (Arcana Coelestia 1999, 2434, 3527, 4066, 4796, 5102, 9306, 9546).
In what manner the influx from the brain into the face has been changed in process of time and with it the face itself as regards its correspondence with the interiors (Arcana Coelestia 4326, 8250).
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457. When the spirit of man first enters the world of spirits, which takes place shortly after his resuscitation, as described above, his face and his tone of voice resemble those he had in the world, because he is then in the state of his exteriors, and his interiors are not as yet uncovered. This is man's first state after death. But subsequently his face is changed, and becomes entirely different, resembling his ruling affection or ruling love, in conformity with which the interiors of his mind had been while he was in the world and his spirit while it was in the body. For the face of a man's spirit differs greatly from the face of his body. The face of his body is from his parents, but the face of his spirit is from his affection, and is an image of it. When the life of the spirit in the body is ended, and its exteriors are laid aside and its interiors disclosed, it comes into this affection. This is man's second state. I have seen some that have recently arrived from the world, and have recognized them from their face and speech; but seeing them afterwards I did not recognize them. Those that had been in good affections appeared with beautiful faces; but those that had been in evil affections with misshapen faces; for man's spirit, viewed in itself, is nothing but his affection; and the face is its outward form. Another reason why faces are changed is that in the other life no one is permitted to counterfeit affections that are not his own, and thus assume looks that are contrary to his love. All in the other life are brought into such a state as to speak as they think, and to manifest in their looks and gestures the inclinations of their will. And because of this the faces of all become forms and images of their affections; and in consequence all that have known each other in the world know each other in the world of spirits, but not in heaven nor in hell (as has been said above, n.427). 1
Footnotes:
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457. Spiritus hominis, cum primum intrat mundum spirituum, quod fit brevi post resuscitationem ejus, (de qua supra,) simili facie et simili sono loquelae est, in quibus fuit in mundo; causa est, quia tunc in statu exteriorum suorum est, nec adhuc interiora ejus retecta sunt: hic status est primus hominum post obitum. Postea autem mutatur facies, et fit prorsus alia; fit similis ejus affectioni seu amori regnanti, in quali fuerunt interiora quae mentis ejus in mundo, et in quali fuit spiritus ejus in corpore; nam facies spiritus hominis valde differt a facie corporis ejus; facies corporis est a parentibus, at facies spiritus est ex affectione ejus, cujus imago est; in hanc venit spiritus post vitam in corpore, cum exteriora removentur, ac interiora revelantur; hic status est tertius 1hominis. Vidi quosdam recentes e mundo, et cognovi illos ex facie et loquela, sed postea cum visi sunt, non cognovi illos; qui in affectionibus bonis fuerunt, in facie pulchra visi sunt; qui autem in affectionibus malis, in facie deformi: spiritus enim hominis in se spectatus non est nisi quam sua affectio, ejus forma externa est facies. Causa etiam, quod mutentur facies, est, quia in altera vita non licet alicui mentiri affectiones, quae non ejus propriae sunt, ita non inducere sibi facies amori suo, in quo sunt, contrarias. Omnes quotcunque ibi sunt rediguntur in statum ut loquantur sicut cogitant, ac ut vultu et gestibus ostendant sicut volunt. Inde nunc est, quod facies omnium fiant affectionum illorum formae et effigies; ac inde est, quod omnes qui se cognoverunt in mundo, se quoque cognoscant in mundo spirituum, non autem in caelo et in inferno, ut supra (427) dictum est. 2
Footnotes: