466、在来世，记忆有时以其它地方看不到的形式呈现出来。因为在那里，许多在人里面以意念的形式存在的事物都呈现为视觉对象。外在记忆看起来像茧痂，内在记忆则类似人脑的髓质，由此可知这两种记忆的特性。那些活在肉身时只致力于记忆的培养，而没有培养理性的人，茧痂看起来很硬，内部有条纹，就像肌腱一样；那些在记忆中充满着谬误的人，它显得毛茸茸的、粗糙的，因为里面有很多乱七八糟的东西；那些以爱自己爱世界为目的来发展记忆的人，它看上去粘在一起并骨化了；那些希望通过学习，特别是通过哲学方面的学习来渗透神性奥秘的人，他们什么也不愿意相信，直到被这些证据所说服，他们的记忆看起来就像一种黑暗的物质，具有吸收光线并把它们变成黑暗的特性；那些一贯狡诈伪善的人，其记忆看似像乌木一样坚硬骨感，且反射光线。然而，那些专注于爱之良善和信之真理的人，则没有显出这种硬茧，因为他们的内在记忆将光线传到了外在记忆中，终止于其中的对象或观念，如同终止于自己的根基或土壤，终止并找到令人愉快的容器，因为外在记忆是秩序的最外层，当有良善和真理在那里时，属天和属灵的事物就轻柔地终止并安居其中。
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466. 在来世, 这两种记忆的样子有时以别处看不到的形式被演示出来; 因为人里面取了观念形式的许多事物在那里呈现为可见的物体. 在这些演示中, 外部记忆显现为一块老茧, 内部记忆显现为一种髓质, 就像人的大脑髓质; 这两种记忆便由此被认识. 对那些活在肉身期间只专注于发展记忆, 却不发展理性官能的人来说, 他们的记忆有一种看上去很硬, 并因里面的肌腱而布满条纹的老茧. 对那些以虚假充满记忆的人来说, 它因里面一团杂乱无章的东西而看上去毛烘烘的, 很粗糙. 对那些以爱自己爱世界为目的来发展记忆的人来说, 它看上去粘在一起, 并僵化了. 对那些试图通过学问, 尤其通过哲学探究神性奥秘, 若不通过这类证据信服就不愿相信的人来说, 其记忆看似黑暗物质, 这种物质具有这样的性质: 它能吸收光线, 并将它们转为黑暗. 对那些狡诈伪善的人来说, 其记忆看上去很硬, 类似骨头, 就像反射光线的乌木. 然而, 对那些专注于爱之良善与信之真理的人来说, 这种老茧是看不到的. 这是因为他们的内部记忆将光线传到了外部记忆; 这些光线便终止于外部记忆的物体或观念, 如同终止于自己的根基或土壤, 并且非常满足于在那里找到容纳它们的容器. 因为外部记忆就是秩序的最外层, 当有良善和真理在那里时, 属灵和属天事物就轻柔地终止并居于这最外层.
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466. 在靈界, 記憶有時會以可見的形狀顯現出來, 好向人顯明它的性質;因為人裡面的許多想法或概念在靈界顯為可見之物。外部的記憶在那裡顯為一塊老繭的外觀, 而內部的記憶看起來像人腦中的髓質。由此我們也能分辨兩者的特質。
對於在世時只知博聞強識卻不求發展理性的人, 其記憶看似一塊堅硬的老繭, 裡面佈滿腱狀的紋理。對於記憶中充滿偽謬者, 因混亂一堆而呈毛糙狀。為滿足我欲和物欲而博聞強識的人, 其記憶看似粘為一塊如同骨化。對於試圖以知識(特別是哲學)參透上帝的奧秘, 在知識將之證實以前不願相信的人, 其記憶看似一團吞沒光線的幽暗。對於狡詐偽善的人, 其記憶看似一塊反射光線的堅硬的烏木。
相反, 對於注重仁之善與信之理的人, 並無繭狀的形相可見。因為光線透過其內部的記憶傳入外部的記憶, 以其中的事物或觀念為合適的載體, 仿佛找到了根基或土壤。外部的記憶處於次序的最外層, 若有善和理在其中, 心靈與天國之事物便輕柔地降臨, 找到落腳居處。
466. In the other life, people are sometimes shown what memories are like by having them presented visually in forms that are merely appearances (many things are presented visually there that for us here are strictly conceptual). The outer memory there looks like a callus, while the inner looks like the medullary substance found in the human brain. This also enables us to recognize their quality.
For people who have focused solely on memorization during their physical lives, without developing their rational ability, their memory has a callused quality that looks hard and streaked with tendons inside. For people who have filled their memories with false notions it looks shaggy because of the random mass of disorganized stuff. For people who have focused on memorization with themselves and the world first in mind, it looks stuck together and bony. For people who have tried to probe divine secrets through acquired information, especially philosophical information, without believing anything before they are convinced by the information, their memory looks dark, with a quality that actually absorbs rays of light and turns them into darkness. For people who have been guileful and hypocrites it looks bony and hard as ebony that reflects light rays.
However, for people who have focused on the good of love and truths of faith, no such callus is visible. This is because their inner memory is transmitting rays of light into their outer memory, and those rays find definition in its objects or concepts as though it were their foundation or their soil, and find congenial vessels there. This is because the outer memory is the outmost element of the design, where spiritual and heavenly matters come gently to rest and dwell when there are good and true contents in it.
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466. What these memories are is sometimes presented to view in the other life in forms not elsewhere seen; for many things which in man take the form of ideas are there presented as objects of sight. The exterior memory there presents the appearance of a callous, the interior the appearance of a medullary substance like that in the human brain; and from this what they are can be known. With those who have devoted themselves in the life of the body to the cultivation of the memory alone, and have not cultivated their rational, the callosity appears hard and streaked within as with tendons. With those who have filled the memory with falsities it appears hairy and rough, because of the confused mass of things in it. With those who have cultivated the memory with the love of self and the world as an end it appears glued together and ossified. With those who have wished to penetrate into Divine arcana by means of learning, especially of a philosophical kind, with an unwillingness to believe until convinced by such proofs, the memory appears like a dark substance, of such a nature as to absorb the rays of light and turn them into darkness. With those who have practised deceit and hypocrisy it appears hard and bony like ebony, which reflects the rays of light. But with those who have been in the good of love and the truths of faith there is no such callous appearance, because their interior memory transmits the rays of light into the exterior; and in its objects or ideas as in their basis or their ground, the rays terminate and find delightful receptacles; for the exterior memory is the ultimate of order in which, when goods and truths are there, the spiritual and celestial things are gently terminated and find their seat.
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466. What these two memories are is sometimes presented to view in the other life in forms not elsewhere seen; for many things which in man take the form of ideas are there presented as objects of sight. The external memory there presents the appearance of a callus, the internal the appearance of a medullary substance like that in the human brain; and from this what they are can be known. With those that have devoted themselves in the life of the body to the cultivation of the memory alone, and have not cultivated their rational faculty, the callosity appears hard and streaked within as with tendons. With those that have filled the memory with falsities it appears hairy and rough, because of the confused mass of things in it. With those that have cultivated the memory with the love of self and the world as an end it appears glued together and ossified. With those that have wished to penetrate into Divine arcana by means of learning, especially of a philosophical kind, with an unwillingness to believe until convinced by such proofs, the memory appears like a dark substance, of such a nature as to absorb the rays of light and turn them into darkness. With those that have practiced deceit and hypocrisy it appears hard and bony like ebony, which reflects the rays of light. But with those that have been in the good of love and the truths of faith there is no such callous appearance, because their inner memory transmits the rays of light into the outer; and in its objects or ideas as in their basis or their ground, the rays terminate and find delightful receptacles; for the outer memory is the out most of order in which, when goods and truths are there, the spiritual and heavenly things are gently terminated and find their seat.
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466. Quales sunt memoriae, quandoque in altera vita sistitur videndum in formis ibi solum apparentibus; (ad visum ibi plura sistuntur, quae alioqui apud homines solum cadunt in ideas:) memoria exterior ibi sistitur ad apparentiam instar calli, interior instar substantiae medullosae, qualis in cerebro humano; inde quoque scire datur, quales sunt. Qui in vita corporis soli memoriae studuerunt, et sic rationale suum non excoluerunt, callositas eorum apparet dura, ac intus sicut ex tendinibus striata. Qui impleverunt memoriam falsitatibus, apparet capillacea et hirsuta, et hoc ex congerie inordinata rerum. Qui memoriae studuerunt amoris sui et mundi causa, apparet conglutinata ac ossificata. Qui per scientifica, imprimis per philosophica, in arcana Divina penetrare voluerunt, nec prius credere quam cum per illa persuaderentur, apud illos apparet memoria tenebricosa, quae talis naturae est, ut radios lucis absorbeat, et in tenebras vertat. Qui dolosi, et hypocritae fuerunt, apud illas apparet illa dure ossea sicut 1eburnea, quae reflectit radios lucis. Qui autem in bono amoris et veris fidei fuerunt, apud eos talis callus non apparet, quia memoria eorum interior lucis radios transmittit in exteriorem, in cujus objectis seu ideis, sicut in sua basi aut sicut in sua humo, radii terminantur, ac ibi deliciosa receptacula inveniunt; nam memoria exterior est ultimum ordinis, in quo spiritualia et caelestia molliter terminantur et resident, quando ibi bona et vera.
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