504、所有人死后都无一例外地被允许进入这种状态，因为这是他们灵的自身状态。先前的第一种状态是人的灵在公众面前的状态，并不是他自身的状态。这种状态，即人死后首先进入的外层状态（如前文所示）不是他自身的状态，可以通过许多事例来证实。例如，灵人不仅出于自己的情感思考，而且还出于自己的情感说话，因为他们的言语是出于他们的情感，正如“天使的语言”那一章（234-245）所阐述和说明的。当人在世上内在地在自己里面思考时，他便以这种方式思考，因为在这种时候，他的思想并非来自其身体的言语，相反，他能看清事理，在一分钟内所明白的，比他后来在半小时内所说的还要多；另外，外层状态不是人自身的状态，也不是人灵（魂）的状态，这一点可以从下面的事实明显地看出来：当他在世上与其他人交往时，他所说的符合道德和公民生活的法则。在这种时候，内层思想控制着外层思想，就像一个人控制着另一个人，以防止他超越得体和诚实的界限；这一点还可从下面的事实明显地看出来：当一个人在内心思考时，他会想自己该如何说话和行动，以取悦和确保友谊、善意和恩惠，并且不择手段，也就是说，如果照他自己的本意行事，会是别的样子。从这些事情可以清楚地看出，灵人所进入的内层状态，是他自身的状态，也是他作为一个人活在世上时他自身的状态。
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504. 死后, 所有人, 无一例外, 都被引入这种状态, 因为这是他们的灵自己的状态. 前一种状态具有人在公共场合下其灵的特征, 那并不是他自己的状态. 这种状态, 即人死后首先进入的外层状态(如前一章所示)并非他自己的状态; 有许多理由可以证明这一点. 例如, 灵人出于自己的情感不仅思考, 还说话, 因为他们的言语出于他们的情感, 或说其情感是其言语的源头, 正如关于天使的语言那一章(天国的奥秘 234-245节)的阐述和说明所暗示的. 当世人在自己里面思考时, 他便以这种方式思考, 因为在这种时候, 他的思维并非来自其身体的言语; 相反, 他能看见事物, 并且在一分钟内所看到的, 比他后来在半小时内所说的还要多. 我们还能看出, 外层状态并非人自己的状态, 或其灵的状态; 这一点从以下事实明显看出来: 当他在世上与其他人在一起时, 其言谈符合道德文明生活的法则; 在这种时候, 内层思维约束外层思维, 如同一个人约束另一个人, 以确保他不越过礼节和得体的界限. 这一点还可从这一事实明显看出来: 当人在自己里面思考时, 他会思想自己该如何说, 如何做才能取悦别人, 获得友谊, 善意和好感, 并且不择手段, 也就是说, 他若照自己的意愿行事, 是不会这样做的. 由此清楚可知, 灵被引入的内层状态才是他自己的状态, 也是他作为一个人活在世上时的本来状态.
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504. 若無例外, 人死後都會被帶入這種狀態, 因為這是靈的真實狀態。第一個狀態是靈在眾人面前偽裝出來的狀態, 不是其本來的狀態。對於人死後隨即進入的外在層面的狀態(正如上一章所描述的)不是靈的真實狀態, 有很多理由可證明這一點。比如, 靈是憑情感進行思維和說話, 情感是語言的源頭。世人在內省時也是以同樣的方式進行思維, 因為彼時, 他不是以肉體的語言進行思維, 而僅僅是觀照, 彈指之間, 其所思想的, 比一時半刻所能表達的還要多。另外, 人在世上的社會生活中, 為保證自己的言論合乎道德和社會的要求, 其內在的思想控制著外在的思想, 正如一人控制著另一人, 免得它逾越合宜, 得體的界線。從這個事實, 也能看出外在層面的狀態不是靈的真實狀態。再者, 人在私下思考的時候, 他籌畫著自己的言談舉止, 以求取得人的喜悅, 信任, 欣賞, 感激。而照他真實的意志, 他並不樂意這樣行。這也是一個證明。
由以上事實, 可知靈所進入的內在層面的狀態才是他的真實狀態, 也意味著這才是他活在人間時的真實狀態。
504. All of us, without exception, are brought into this state after death because it is the proper state of our spirits. The earlier state was characteristic of our spirit when we were in public, and that is not its very own state. As for the latter state, which is the state of the outer concerns that we find ourselves in immediately after death (as described in the previous chapter), there are many reasons to conclude that it is not the proper state of our spirits. For example, spirits not only think but even talk from their own affection, since that is the source of their language, as is implied in what was presented in the chapter on the language of angels (234-245). We thought the same way in the world when we were turned inward, because at such times we did not think on the basis of our physical language but simply surveyed it, and could think more things in a minute than we could say in half an hour. We can also see that this state of relatively outward concerns is not the proper state of ourselves or our spirits from the fact that when we were in public in the world, we talked in keeping with the laws of moral and civic life. Then our deeper thought controlled our outer thought the way one person controls another, to see that it did not cross the bounds of propriety and decency. It is also evidenced by the fact that when we do think privately, we think about what we will say and do in order to please people and to gain friendship, good will, and gratitude by devious means - that is, differently than if we were acting from our actual intent.
We can see from all this that the state of more inward concerns that spirits are led into is their proper state, which means that it was also the proper state of the individuals when they were living in the world.
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504. All men without exception are let into this state after death, because it is their spirit's own state. The former state is such as the man was, in regard to his spirit when in company; and that is not his own state. That this state, namely, the state of the exteriors into which man first comes after death (as shown in the preceding section) is not his own state, can be confirmed by many things, for example, that spirits not only think but also speak from their affection, since their speech is from their affection (as can be confirmed from the things said and shown in the section on the speech of angels, 234-245). It was in this way that man had thought while in the world when he was thinking within himself, for at such times his thought was not from the speech of his body, but he saw the things, and in a minute of time saw more than he could afterwards utter in half an hour. Again, that the state of the exteriors is not man's own state or the state of his spirit is evident from the fact that when he is in company in the world he then speaks in accord with the laws of moral and civil life, and at such times interior thought rules the exterior thought, as one person rules another, to keep him from transgressing the limits of what is seemly and honourable. It is evident also from the fact that when a man thinks within himself, he thinks how he must speak and act in order to please and to secure friendship, goodwill, and favour, and this in extraneous ways, that is, otherwise than he would do if he acted in accordance with his own will. From these things it is clear that the state of the interiors into which the spirit is let, is his own state, and was his own state when he was living in the world as a man.
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504. All men without exception are let into this state after death, because it is their spirit's own state. The former state is such as the man was in regard to his spirit when in company; and that is not his own state. That this state, namely, the state of the exteriors into which man first comes after death (as shown in the preceding chapter) is not his own state, many things show, for example, that spirits not only think but also speak from their affection, since their speech is from their affection (as has been said and shown in the chapter on the speech of angels, 234-245). It was in this way that man had thought while in the world when he was thinking within himself, for at such times his thought was not from his bodily words, but he [mentally] saw the things, and in a minute of time saw more than he could afterwards utter in half an hour. Again that the state of the exteriors is not man's own state or the state of his spirit is evident from the fact that when he is in company in the world he speaks in accord with the laws of moral and civil life, and at such times interior thought rules the exterior thought, as one person rules another, to keep him from transgressing the limits of decorum and good manners. It is evident also from the fact that when a man thinks within himself, he thinks how he must speak and act in order to please and to secure friendship, good will, and favor, and this in extraneous ways, that is, otherwise than he would do if he acted in accordance with his own will. All this shows that the state of the interiors that the spirit is let into is his own state, and was his own state when he was living in the world as a man.
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504. Omnes, quotcunque sunt homines, post mortem in hunc statum immittuntur, quia ille est proprius spiritus eorum. Prior status est qualis homo quoad 1spiritum fuit in consortiis, qui status non est proprius ejus. Quod hic status, seu status exteriorum, in quo homo primum est post mortem, de quo in praecedente articulo actum est, non sit proprius ejus, constare potest a pluribus; ut ex eo, quod spiritus non modo cogitent, sed etiam loquantur ex sua affectione, nam loquela illorum est ex illa, ut constare potest ex iis quae in articulo de Loquela Angelorum (234-245), dicta et ostensa sunt. Similiter etiam homo cogitavit in mundo, cum intra se; nam tunc non cogitavit ex loquela sui corporis, sed modo vidit illa, ac simul plura intra minutum temporis, quam dein potuit per semihorium eloqui. Quod status exteriorum non sit proprius hominis seu ejus spiritus, etiam patet ex eo: quod cum in mundo est in consortiis, tunc loquatur secundum leges vitae moralis et civilis, et quod tunc interior cogitatio regat exteriorem, sicut unus alium, ne procedat ultra limites decori et honesti. Patet etiam ex eo, quod, cum homo intra se cogitat, etiam cogitet quomodo locuturus et acturus est, ut placeat, et captet amicitiam, benevolentiam ac gratiam, et hoc modis extraneis, ita aliter quam fieret si ex propria voluntate. Ex his patet, quod status interiorum, in quem immittitur spiritus, sit status proprius ejus, ita quoque proprius hominis, cum vixit in mundo.
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