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499. 五十二, 人死后的第二个状态
人死后的第二个状态被称为其内层的状态, 因为那时, 他被引入其心智, 也就是其意愿和思维的内层; 而他在第一个状态下所处的外层则进入休眠状态. 凡对人的生活, 言行有所思考的人都能知道, 每个人都有外层和内层, 也就是外层和内层的思维和意图. 他能从以下事实知道这一点, 即: 在社会生活中, 人在思想其他人时, 所根据的是他们的名声, 以及从有关他们的谈论或传闻所听来和获知的信息; 但他不会照自己的实际想法与他们交谈; 即便他们是恶人, 他也会以礼相待. 这种情形在伪装者和谄媚者身上尤其明显, 他们所言所行是一套, 所思所愿完全是另一套; 伪善者也一样, 他们在谈论神, 天堂, 灵魂救赎, 教会真理, 其国家福祉和邻舍时, 貌似出于信和爱, 但他们心里却不这样想, 并且唯独爱他们自己.
这一切清楚表明, 思维有两种, 一种是外层的, 另一种是内层的; 有些人出于外层思维说话, 但出于内层思维却有不同的感觉; 这两种思维保持分离, 因为内层被小心翼翼地防止流入外层, 以某种方式暴露出来. 人凭创造被如此形成, 以致他的内层思维根据对应与他的外层思维构成一体; 这些在那些处于良善的人里面构成一体, 因为这种人只思想和谈论良善. 但在那些陷入邪恶的人里面, 内层和外层思维并未构成一体, 因为这种人想的是邪恶, 说的却是良善. 这意味着秩序颠倒了, 因为对他们来说, 良善在外, 邪恶在内. 因此, 邪恶辖制良善, 使它像奴仆一样顺从自己, 好叫它作为达到其目的的手段而服务于自己, 而这目的与他们的爱具有一样的性质. 由于他们所说和所行的良善含有这样的目的, 所以很明显, 他们的良善并非真的良善, 而是沾染了邪恶, 无论就外在形式而言, 它在那些不了解他们的内层之人看来显得多么良善.
那些处于良善的人却不然. 对他们来说, 秩序并未颠倒; 良善从内层思维流入外层思维, 因而流入言语和行为. 这就是人被造所进入的秩序; 因为在天堂和天堂之光中, 这就是那里的人之内层. 由于天堂之光是从主发出的神性真理, 因而是在天堂的主(参看126-140节), 所以这种人被主引导. 我提及这一切是为了说明, 每个人都有内层思维和外层思维, 并且这些思维彼此截然不同. 当提及思维时, 也可理解为意愿, 因为思维出于意愿, 没有人能脱离意愿进行思考. 由此可见何谓人的外层状态和内层状态.
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499. 人死後的第二個狀態
人死後的第二個狀態稱為內在的狀態, 因為彼時, 人進入思想之內層, 即意志和認知層面, 人在第一個狀態下所處的外層將歸於沉寂。
善於觀察生活, 注意人們言談舉止的人, 不難看出人有外在和內在的層面, 或說內外兩層想法和意願。在社會生活中, 我們對一個人的看法是根據他的名聲, 根據別人對他的評價。但在實際交往中, 我們不會照心裡真實的想法。即便是惡人, 我們也會以禮相加。兩層想法, 兩層意願, 由此顯然了。虛情假意, 阿諛奉承之輩更是如此, 他們的言談舉止和內心的想法意願完全背道而馳。偽善之徒談論上帝, 天國, 靈魂得救, 教會真理, 國家福祉, 群眾利益, 似乎滿有信心愛心。其實在心裡他們沒有信仰, 沒有愛心, 自私自利。
由此可見, 人確有內外兩層思想。他以外在的思想與人交往, 但在內心裡, 他有著不同的想法。而且兩個思想進程是分開的, 以避免內心真實的想法暴露出來。
根據對應, 人之受造, 其內外兩層思想本是可以協同一致的。當人專注于善時, 兩者也的確是一致的, 因為彼時, 他的念頭為善, 言語也為善。但是, 當人陷於惡時, 兩者就不一致了, 因為彼時, 他的念頭為惡, 言語卻為善。這意味著次序已經顛倒, 因為善表現於外, 惡卻隱藏於內。善被惡轄制, 淪為奴隸, 只是主人為達到目的, 滿足欲望所利用的工具罷了。美言善行之中既藏有惡的意圖, 可見該善並非真善, 已經被惡玷啟, 不論它在不明內情的人眼中顯得多麼善良。專注於善者, 情況與之不同。對他們而言, 次序未見顛倒:善流入其內在的思想, 再從內在的思想流入外在的思想, 表現為言語和行為。人之受造, 本合乎這種次序。在此次序下, 人的內層處於天國和天國的光明之中。天國的光明乃是從主所發的聖理, 實質上就是在天國的主, 所以他們是受著主的引導。
我說這些是要證明人皆有內外兩層思想, 兩者是可分的。當論及"思想,"其實也能明白"意志,"因為思想出於意志。事實上, 沒有人可脫離意志而思想。
由此可知何為外在的狀態, 何為內在的狀態。
499. Our Second State after Death
Our second state after death is called a state of our deeper interests because then we are given access to the deeper reaches of our minds, or of our intentions and thoughts, while the more outward interests that engaged us in the first state become dormant.
Anyone who is observant of our life and our words and actions can recognize that we all have more outward and more inward natures, or more outward and more inward thoughts and intentions. We can recognize this from the fact that if we are involved in civic life, we think about other people in terms of their reputation, or of what we have picked up about them when they were the subjects of conversation. However, we do not talk with them the way we think about them, and even if the others are evil people, we still behave courteously toward them. This is particularly noticeable in pretenders and sycophants whose words and deeds are wholly at odds with their thoughts and intentions, and in hypocrites who talk about God, heaven, the salvation of souls, the truths of the church, the welfare of the country, and their neighbor as though they were motivated by faith and love when at heart they believe otherwise and love no one but themselves.
[2] We may gather from this that we have two thought processes, one more outward and one more inward, and that we talk on the basis of our more outward thinking and feel differently on the basis of our more inward thinking. Further, these two thought processes have been separated to prevent the inner from flowing into the outer and becoming somehow visible.
We have been so created that our inner thought may act in unison with our outer by means of correspondence; and it does act as one when we are involved in something constructive, since we do not think anything that is not good, and what we say is good. But if we are involved in something evil, our deeper thought does not act as one with our outer thought, because we are thinking something evil and saying something good. This means that the pattern is inverted, since the good is on the outside for us and the evil lies within. As a result, the evil controls the good and suppresses it like a slave, to make it serve as a means to securing its own ends, the objects of its love. Since this kind of purpose is latent in the good we say and do, we can see that now the good is not really good but is infected with evil, no matter how good it may look in outward form to people who are not aware of deeper matters.
[3] It is different for people who are involved in something good. For them, the pattern is not inverted; rather, the good flows from their deeper thought into their more outward thought and therefore into their words and deeds. This is the pattern into which we were created. In this way, our deeper reaches are in heaven and in the light there, and since heaven's light is divine truth emanating from the Lord and is in fact the Lord in heaven (see 126-140), the Lord is leading us.
I mention this to show that each of us has a more inward thought and a more outward thought, and that these are distinguishable. When I say "thought," I mean volition as well, since thought comes from volition. No one can actually think without intent.
We can see from this what our states of outer concerns and of inner concerns are.
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499. THE SECOND STATE OF MAN AFTER DEATH
The second state of man after death is called the state of his interiors, because he is then let into the interiors of his mind, that is, of his will and thought; while his exteriors, which he had been in during his first state, are laid asleep. Whoever gives any thought to man's life and speech and action can know that everyone has exteriors and interiors, that is, exterior and interior thoughts and intentions. This he can know from these things. In civil life one thinks about others in accordance with what he has heard and learned of them by report or conversation; but he does not talk with them in accordance with his thought; and if they are evil he nevertheless treats them with civility. That this is so is known especially in the case of pretenders and flatterers, who speak and act in one way and think and will in a wholly different way; also in the case of hypocrites, who talk about God and heaven and the salvation of souls and the truths of the Church and their country's good and their neighbour as if from faith and love, although in heart they believe otherwise and love themselves alone.
[2] From these things it can be established that there are two kinds of thought, one exterior and the other interior; and that there are those who speak from exterior thought, while from their interior thought they have other sentiments, and that these two kinds of thought are kept separate, since the interior is carefully prevented from flowing into the exterior and becoming manifest in any way. By creation man is so formed as to have his interior and exterior thought make one by correspondence; and these make one in those who are in good, for such both think and speak what is good only. But in those who are in evil, interior and exterior thought do not make one, for such think what is evil and say what is good. With such there is an inversion of order, for good with them is on the outside and evil within; and in consequence, evil has dominion over good, and subjects it to itself as a servant, that it may serve it as a means for gaining its ends, which are of the same nature as their love. Because there is such an end in the good that they seek and do, it is evident that good with them is not good, but is infected with evil, however good it may appear in external form to those not acquainted with their interiors.
[3] It is otherwise with those who are in good. With such, order is not inverted; but good from interior thought flows into exterior thought, and thus into speech and act. This is the order into which man was created; for in heaven, and in the light of heaven, such are the interiors of those there. And as the light of heaven is the Divine Truth that goes forth from the Lord, and consequently is the Lord in heaven (126-140), therefore such are led by the Lord. All these things have been said to make known that every man has interior thought and exterior thought, and that these are distinct from each other. When thought is mentioned, will also is understood, for thought is from the will, and no one can think apart from the will. All this makes clear what is meant by the state of man's exteriors and the state of his interiors.
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499. THE SECOND STATE OF MAN AFTER DEATH.
The second state of man after death is called the state of his interiors, because he is then let into the interiors of his mind, that is, of his will and thought; while his exteriors, which he has been in during his first state, are laid asleep. Whoever gives any thought to man's life and speech and action can see that everyone has exteriors and interiors, that is, exterior and interior thoughts and intentions. This is shown by the fact that in civil life one thinks about others in accordance with what he has heard and learned of them by report or conversation; but he does not talk with them in accordance with his thought; and if they are evil he nevertheless treats them with civility. That this is so is seen especially in the case of pretenders and flatterers, who speak and act in one way and think and will in a wholly different way; also in the case of hypocrites, who talk about God and heaven and the salvation of souls and the truths of the church and their country's good and their neighbor as if from faith and love, although in heart they believe otherwise and love themselves alone.
[2] All this makes clear that there are two kinds of thought, one exterior and the other interior; and that there are those who speak from exterior thought, while from their interior thought they have other sentiments, and that these two kinds of thought are kept separate, since the interior is carefully prevented from flowing into the exterior and becoming manifest in any way. By creation man is so formed as to have his interior and exterior thought make one by correspondence; and these do make one in those that are in good, for such both think and speak what is good only. But in those that are in evil interior and exterior thought do not make one, for such think what is evil and say what is good. With such there is an inversion of order, for good with them is on the outside and evil within; and in consequence evil has dominion over good, and subjects it to itself as a servant, that it may serve it as a means for gaining its ends, which are of the same nature as their love. With such an end contained in the good that they seek and do, their good is evidently not good, but is infected with evil, however good it may appear in outward form to those not acquainted with their interiors.
[3] It is not so with those that are in good. With such order is not inverted; but good from interior thought flows into exterior thought, and thus into word and act. Into this order man was created; and in heaven, and in the light of heaven, his interiors are in this order. And as the light of heaven is the Divine truth that goes forth from the Lord, and consequently is the Lord in heaven (126-140), therefore such are led by the Lord. All this has been said to make known that every man has interior thought and exterior thought, and that these are distinct from each other. The term thought includes also the will, for thought is from the will, and thought apart from willing is impossible. All this makes clear what is meant by the state of man's exteriors and the state of his interiors.
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499. [LII.] DE SECUNDO STATU HOMINIS POST MORTEM.
Secundus Status hominis post mortem vocatur status interiorum, quia tunc immittitur in interiora quae mentis ejus sunt, seu voluntatis et cogitationis, ac sopiuntur exteriora, in quibus fuerat in primo suo statu. Quisque qui advertit ad vitam hominis et ejus loquelas et actiones, cognoscere potest, quod apud unumquemvis sint exteriora et interiora, seu exteriores et interiores cogitationes et intentiones. Id cognoscere potest ex his: qui in civili vita est, is cogitat de aliis sicut vel ex fama vel ex conversatione de illis audivit et appercepit; sed usque non loquitur secundum cogitationem suam cum illis, et tametsi mali sunt, usque tamen civiliter cum illis agit. Quod ita sit, apprimis notum est ex simulatoribus et assentatoribus, qui prorsus aliter loquuntur et agunt, quam cogitant et volunt; et ex hypocritis, qui loquuntur de Deo, de caelo, de salute animarum, de veris ecclesiae, de bonis patriae, et de proximo, sicut ex fide et amore, cum tamen corde aliud credunt, ac se solos amant.
[2] Ex his constare potest, quod binae cogitationes sint, una exterior et altera interior, et quod ex cogitatione exteriore loquantur, et ex cogitatione interiore aliud sentiant; ac quod binae illae cogitationes separatae sint, nam cavetur ne interior influat in exteriorem, et aliquo modo appareat. Homo ex creatione talis est, ut interior cogitatio unum agat cum exteriore per correspondentiam; et quoque unum agit apud illos qui in bono sunt: nam illi non nisi quam bonum cogitant et bonum loquuntur: at vero apud illos qui in malo sunt, interior cogitatio non unum agit cum exteriore, nam hi malum cogitant et loquuntur bonum: apud hos inversus est ordo, nam bonum apud eos est extra, ac malum intra; inde est quod malum dominetur super bonum, et hoc sibi subjiciat sicut servum, ut inserviat sibi pro medio ad obtinendos fines, qui sunt amoris illorum. Et quia talis finis inest bono quod loquuntur et quod agunt, patet, quod bonum apud illos non sit bonum, sed infectum malo, utcunque in externa forma apud illos, qui non sciunt interiora, apparet ut bonum.
[3] Aliter apud illos qui in bono sunt: apud hos non inversus est ordo, sed bonum ex interiore cogitatione influit in exteriorem, et sic in loquelam et in actus. Hic ordo est in quem homo creatus est: sic enim interiora eorum in caelo sunt, inque luce ibi; et quia lux caeli est Divinum Verum procedens a Domino, proinde est Dominus in caelo (126-140), ideo illi ducuntur a Domino. Haec dicta sunt, ut sciatur quod cuivis homini sit cogitatio interior et cogitatio exterior, et quod illae inter se distinctae sint. Cum dicitur cogitatio, intelligitur etiam voluntas, nam cogitatio est ex voluntate, nemo enim potest cogitare absque voluntate. Ex his patet, quid status exteriorum et status interiorum hominis.