508、恶人在这种状态下的品行无法以三言两语来描述，因为他们的疯狂取决于他们自己的欲望，而这些欲望是多种多样的。因此，我只想提及一些特殊的例子，其余的就可想而知了。有些人爱自己胜过一切，他们在职业和工作中关注自己的荣誉，发挥功用并以此为乐，但不是为了功用的缘故，而是为了名誉，使他们可以由此被人尊重，高人一等，因而着迷于自己的声誉，他们在第二个状态时，比其他人更愚蠢，因为人越爱自己，就离天堂越远；离天堂越远，就离智慧越远。
[2]有些人不但陷在自我之爱中，而且还阴险诡诈，他们沽名钓誉，与最坏的灵人为伍，研究邪术（邪术是对神性秩序的滥用），利用它们攻击和侵扰一切不尊敬他们的人；他们设下圈套，煽动仇恨，燃烧报复之火，渴望向所有不顺从他们的人发泄怒气。只要他们的恶魔同伴喜欢，他们就冲进所有这些暴行中。最终，他们图谋如何爬上天堂，将其摧毁，或者在那里被当成神敬拜。他们的疯狂竟达到如此地步。
[3]像这样的天主教徒比其他人更疯狂，｛注1｝因为他们持有这种观念：天堂和地狱都在他们的掌控之中，他们可以随意赦罪，将上帝的一切据为己有，自称基督。他们的这种信念如此之强，以至于它无论流到哪里，都会扰乱心智，带来黑暗甚至痛苦。他们的第一个状态和第二个状态大致相同，只是在第二个状态中他们没有理性。关于他们的癫狂和这种状态之后的命运，我将在《最后的审判和巴比伦的毁灭》｛注2｝一书中描述某些细节。
[4]有些人将创造归因于自然的人，即使没有用嘴唇说出来，也在心里否认上帝，由此否认教会和天堂的一切。在第二个状态中，他们与同类型的灵人来往，称每一个狡诈超群的人为神，甚至当成神来敬拜。我曾看见这种人在聚会中崇拜一个巫师，谈论自然，表现得像个傻瓜，仿佛是人形的野兽。他们当中，有些人在世时曾身居有尊严的地位，有些人被视为博学和智慧。其他人的情况各不相同。
[5]从这几例子中，可以推断出那些心智的内层向天堂关闭的人是怎样的，就像所有没有通过承认上帝和信仰的生活而接受来自天堂的流注的人一样。每个人都可以自己判断一下在下列情况下自己将会怎样行事，即他可以自由地行事，不用害怕法律，没有性命之忧，没有任何外在的约束，诸如害怕名声受损或丧失荣誉、利益和由此而来的快乐。
[6]然而，这些人的疯狂被主所约束着，免得它冲出“功用”的界限，因为即使是这类灵人也能起到某种功用。善灵在他们身上看到了什么是邪恶及其性质，以及人如果不被主引导会是怎样的。他们的另一个功用是聚集和他们一样的恶灵，把那些恶灵与善灵分开，另一个功用就是从恶人身上除掉表面上宣称和伪装的真理和良善，将他们引入他们自己生活的邪恶中以及邪恶的伪谬中，由此为下地狱做好准备。
[7]人只有沉溺在自己的邪恶和邪恶的伪谬之中，才会进入地狱。因为那里不允许任何人有分裂的心智，也就是说，所思所言是一套，所愿是另一套。那里的每个恶灵都会出于邪恶而思想伪谬，出于邪恶的伪谬而说话，这两方面都出于意志，因而出于他自己的本质之爱及其快乐和愉悦。这就是他在世上时、处在灵魂里的思考方式，也就是他出于内层的情感、在内心的思考方式。原因在于，意志才是这个人自己，思想不是，除非它出于意志。意志是人的真正本性或性情。因此，人被允许进入自己的意志，就是被允许进入他的本性或性情，同样是被允许进入他自己的生活，因为人通过生活获得自己的特性。死后，他将保持通过尘世的生活所获得的本性。对恶人来说，这种本性再也无法通过思想或对真理的理解而被修正和改变。
｛注1｝：【英283】史威登堡经常对罗马天主教作出负面评论。他认为教皇的圣职存在特殊问题，因为他认为这夺走了耶稣基督的权柄。然而，尽管他在这里以及在535:2-3和587:2节中提到了邪恶的天主教徒，但他观察到天主教徒也会进天堂（567:7，821）。史威登堡讲述了一件令人难忘的事情，即他与教皇西克斯图斯五世（Sixtus V，1520-1590）进行了长时间的交谈，据他报道，教皇在灵界领导着一个由众多天主教徒天使组成的社群（752）。
｛注2｝：【英284】史威登堡于1758年出版此书，又名为《最后的审判》。
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508. 恶人在这种状态下的性质无法以三言两语来描述, 因为每个人的疯狂都取决于他自己的欲望, 而这些欲望各不相同. 所以我只提几个例子, 使你们能从中对其余的得出结论. 有些人爱自己胜过一切; 他们在工作和职业中关注自己的声望, 发挥功用并以功用为乐, 不是为了功用的缘故, 而是为了名声, 好由此高人一等, 因而以其卓越的名声为乐. 当处于第二个状态时, 他们比其他人更愚蠢, 因为人越爱自己, 就离天堂越远; 离天堂越远, 离智慧就越远.
有些人不但陷入自我之爱, 还很诡诈, 不择手段地把自己提升到受人敬重的地位. 他们与最坏的灵人为伍, 研究邪术(邪术是对神性秩序的滥用), 利用它们攻击和侵扰凡不尊敬他们的人. 他们设下圈套, 挑起仇恨, 充满报复欲, 渴望向所有不屈服于他们的人发泄自己的怒火; 只要得到其恶魔团伙的支持, 他们就冲进所有这些滔天罪行; 最终, 他们开始琢磨如何爬上天堂, 将其摧毁, 或在那里被拜为神. 其疯狂便将他们裹挟到如此地步.
像这样的天主教徒比其他人更疯狂, 因为他们持有这种观点, 天堂和地狱都在他们的掌控之中, 他们可以随意赦罪, 将神性的一切据为己有, 自称基督. 他们的这种信念如此之强, 以致它无论流到哪里, 都会扰乱心智, 带来黑暗甚至痛苦. 他们的第一个状态和第二个状态大致相同, 只是在第二个状态下, 他们没有理性. 关于他们的疯狂和这种状态之后的命运, 我在《最后的审判和巴比伦的毁灭》一书描述了一些细节. 有些人将创造归于自然界, 因而即便没有大声说出来, 也从心里否认神性, 由此否认教会和天堂的一切. 当处于第二个状态时, 他们与其同类聚在一起, 称每一个特别狡诈的人为神, 甚至以神性的名誉敬拜他. 我曾看见这种人在聚会中崇拜一个巫师, 谈论自然界, 表现得像个白痴, 仿佛是人形的动物. 他们当中有些人在世时曾身居高位, 有些人被视为博学, 智慧. 这些细节可能有所不同.
从这几例子可以推断出那些其心智内层向天堂关闭的人是什么样. 这就是凡不通过承认神性和信仰生活接受来自天堂的流注之人的情形. 每个人都可以为自己判断一下: 如果这是他的本性, 如果他行事可以不用害怕法律, 不必担心自己的生命, 没有任何外在约束, 如害怕名声受损或丧失荣誉, 利益和由此而来的快乐, 他会是什么样.
然而, 主会节制他们的疯狂, 免得它越过“功用”的界限, 因为甚至这类灵人也发挥某种功用. 善灵在他们身上看到何为邪恶及其性质, 以及人若不被主引导会是什么样. 其另外一个功用是, 将像他们那样的恶灵聚在一起, 把他们与善人分开, 夺去恶人表面宣称并伪装出的真理与良善, 将他们引入其生活的邪恶和邪恶的虚假, 由此为地狱做好准备.
事实上, 在沉浸于自己的邪恶和邪恶的虚假之前, 没有人能进入地狱, 因为任何人都不允许有一个分裂的心智, 也就是说, 所思所言是一套, 所愿是另一套. 那里的每个恶灵都必须出于邪恶思考虚假, 出于邪恶的虚假说话, 在这两方面都出于意愿, 因而出于他自己的本质之爱及其快乐和愉悦. 这就是他在世上处于灵时的思考方式, 也就是他出于内在情感时在自己里面的思考方式. 原因在于, 意愿才是这个人自己, 思维不是, 除非它源于意愿; 意愿是人的根本性质或品性. 因此, 人被引入自己的意愿, 就是被引入他的性质或品性, 同样是被引入他的生活, 因为人通过生活获得自己的性质. 死后, 他将保持通过其尘世生活所获得的性质; 对恶人来说, 这种性质再也无法通过思考或理解真理而被修正和更改.
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508. 對於惡人進入該狀態以後, 其表現如何, 無法簡單地加以描述。因為瘋狂程度取決於其欲望, 而欲望是因人而異的。還不如提出幾個具體的實例, 以此來類推。
有的人愛自己過於一切。他們在工作和職位上所追求的是自己的名聲。他們發揮其用, 不是因為樂於服務, 而是為了獲取名望和地位。所以, 他們是在名望和地位中尋找快樂。當進入第二個狀態以後, 他們表現得最為愚癡, 因為私欲越大, 就離天國越遠, 而離天國越遠, 就越智慧越遠。
有的人陷於我欲, 陰險詭詐, 用各種不正的手段謀取地位。他們與惡貫滿盈者為伍, 研究法術(就是對神性規則的濫用), 意欲操縱所有不順從的人。他們圖謀惡計, 心懷仇恨, 施行報復, 渴望折磨一切不順從的人。但有一群惡徒支持, 他們就陷入以上惡行之中。最後, 他們甚至圖謀爬上天國, 將其摧毀, 以便自己作上帝, 受人崇拜, 其瘋狂竟達到如此地步。
此等人中, 數天主教的神職人員最甚。他們以為天國地獄的權柄都在自己手中, 能隨意赦免罪惡。他們自稱基督, 將上帝的一切歸於自身, 其信念之強, 足以困擾和遮蔽人心, 給其造成痛苦。他們一直處在這樣的狀態, 只是進入第二個狀態以後, 他們將喪失理智。對於他們的瘋狂和此後的命運, 最後的審判一書有更詳細的描述。
有的人將造化歸於自然, 從心裡否認上帝, 否認有關天國和教會的一切。進入第二個狀態以後, 他們與同類靈聚集起來, 稱當中最狡黠的人為上帝, 對其頂禮膜拜。我曾見一群人在會中膜拜一個巫師, 還談論自然, 其行為好像呆子, 仿佛一群保留人形的動物。這些人中, 在世時有的曾尊享高位, 有的曾被視為學者和智者, 情況各不相同。
由以上事實, 可知心靈朝天國閉合的人其狀況如何。凡不通過承認上帝並照信仰生活而獲得天國之流注者, 都將變得如此。每個人都可以給自己下一個判斷:他的秉性若是如此, 那麼當他不再受外在的約束, 不再懼怕法律, 也不再顧忌自己的名利地位時, 結果將會如何。
但是, 他們的瘋狂受到主的限制, 以免沖出用途的界限, 因為這樣的惡靈也能各自發揮一定的作用。透過他們, 善靈能認清什麼是惡以及惡的性質, 還能認清不為主所引導之人, 其結果將會如何。另一個用途在於聚集同類惡靈, 將他們與善靈分開, 除去他們虛有其表的善與真, 將他們帶入自身生活之惡以及因惡而起的偽謬之中, 因而為地獄做好準備。因為人只有進入自身生命之惡以及因惡而來的偽謬之後, 才會落入地獄。在靈界誰也不許保持分裂的心智, 不可以思考或說著一件事, 心裡卻圖著另一件事。那裡的每一個惡靈只會照其邪惡而思考偽謬, 只會出於偽謬來說話, 所思所言皆源於意志, 也就是源自他自己的根本欲望及其帶來的快樂與滿足。在人間, 當他在靈裡也是以同樣的方式來思想, 也就是當他出於內心情感, 獨自自由思考之時。原因在於:意志是人之根本, 而思想只有在出於意志的情況下才是, 意志是人基本的屬性或秉性。讓人進入他的意志就是進入他的屬性或秉性, 或者說進入自己的生活, 通過他的生活獲取其秉性。死後, 人將保留其在人間所塑造的秉性。對惡人而言, 該秉性已不能再通過明理而獲得修正和改變。
508. There is no way to describe briefly what evil people are like in this state because their insanity depends on their urges, and these vary. So I should like to mention just a few particular cases that will enable you to draw conclusions about the rest.
Some people have loved themselves above all else. They have focused on their own prestige in their duties and positions, they have done constructive things not for the sake of doing them or from finding pleasure in them but for the sake of their reputation, to be ranked above other people on that account, therefore finding pleasure in their reputation for eminence. When they arrive in the second state, they are supremely stupid because the more they love themselves the farther they move from heaven, and the farther they move from heaven, the farther they move from wisdom.
[2] There are people caught up in self-love and in guile at the same time, people who have used devious means to raise themselves to positions of esteem. They take up company with the worst people of all and study magical arts that are abuses of the divine design, using them to harass everyone who does not defer to them. They hatch plots, cherish hatred, breathe out vengeance, and long to savage everyone who does not submit to them. They plunge into all these behaviors to the extent that the malevolent horde supports them. Eventually, they start mulling over how they can climb up to heaven and destroy it, or how they can be worshiped there as gods. Their madness carries them all the way to this.
[3] Catholics like this are more insane than others. They cherish the thought that heaven and hell are in their power and that they can forgive sins at will. They claim everything divine for themselves and call themselves Christ. Their belief that this is true is so strong that wherever it flows in it disturbs minds and brings on a darkness to the point of pain. They are much the same in both states, though in the second they lack rationality. There will be particular information about their forms of insanity and their lot after this state in the booklet The Last Judgment and Babylon Destroyed.
[4] There are people who have attributed creation to nature and have therefore denied the Divine Being at heart, though not out loud, thus denying everything about the church and heaven. They gather with people like themselves in this state and call everyone God who is particularly guileful, even honoring such individuals with divine worship. I have seen people like this in a meeting worshiping a magician, discussing nature, and behaving like idiots - as though they were animals in human form. Some of them had been appointed to high office in the world and some had been considered learned and wise. The details may vary.
[5] You may gather from these few cases what people are like whose deeper levels of mind are closed toward heaven. This is what happens for everyone who does not accept any inflow from heaven by acknowledging the Divine Being and by a living life of faith. People may judge for themselves what they would be like if this were their nature, if they were allowed to behave with no fear of the law or fear for their lives, without any outward restraints - threats to their reputation or to their rank, their profit, and the pleasures that attend them.
[6] However, the Lord controls their madness so that it does not transgress the bounds of usefulness, for there is some use for every such individual. Good spirits see in them what evil is and what its nature is, and what people are like if they are not led by the Lord. Openly evil individuals also serve to gather people of similar evil and separate them from good people, to remove from evil people the true and good elements that they presented and feigned outwardly, and to lead them into the evils of their life and the falsities of their malice and thus prepare them for hell.
[7] This is because people do not get into hell until they are immersed in their malice and in the falsities that stem from it, because no one is allowed to have a divided mind, to think and say one thing and intend something else. Every evil person there must think what is false out of malice and talk out of that malicious falsity there, both from intent and therefore from his or her own love and pleasure and gratification. This is how they behaved in the world when they were thinking in their spirit - that is, when they were thinking within themselves, from their deeper affection. This is because intent is the essential person, not thought except as it is derived from intent; and volition is the essential nature or character of the human being. So being remanded to our own intentions is being remanded to our own nature or character and to our own life as well, since it is through life that we acquire our nature. After death, we retain the nature we had gained by our life in the world, which for evil people can no longer be changed for the better by the path of thought or of understanding what is true.
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508. The quality of the wicked in this state cannot be described in a few words, for each one is insane in accord with his own lusts, and these are various; therefore, I would merely mention some special instances from which conclusions may be formed respecting the rest. Those who have loved themselves above all things, and in their occupations and employments have looked to their own honour, and have performed uses and found delight in them not for the use's sake but for the sake of reputation, that they might because of them be esteemed more worthy than others, and have thus been fascinated by their reputation for honour, are more stupid in this second state than others; for so far as one loves himself, to that extent he is separated from heaven, and so far as he is separated from heaven he is separated from wisdom.
[2] But those who have not only been in self-love but have been crafty also, and have raised themselves to honours by means of crafty practices, associate themselves with the worst of spirits, and learn magic arts, which are abuses of Divine order, and by means of these they assail and infest all who do not honour them, laying snares, fomenting hatred, burning with revenge, and are eager to vent their rage on all who do not yield to them; and they rush into all these enormities so far as their fiendish companions favour them; and at length they meditate upon how they can climb up into heaven to destroy it, or be worshipped there as gods. To such length does their madness carry them.
[3] Papists of this character are more insane than the rest, for they cherish the notion that heaven and hell are subject to their power, and that they can remit sins at pleasure, claiming to themselves all that is Divine, and calling themselves Christ. This persuasion is such with them that, wherever it flows in, it disturbs the mind and induces darkness even to pain. Such are nearly the same in both the first and the second state; but in the second they are without rationality. Of their insanities and their lot after this state some particulars will be stated in the little work on THE LAST JUDGMENT AND THE DESTRUCTION OF BABYLON.
[4] Those who have attributed creation to nature, and have therefore in heart, if not with the lips, denied the Divine, and thus all things of the Church and of heaven, associate with their like in this second state, and call everyone "God" who excels in craftiness, worshipping him even with Divine honours. I have seen such in an assembly adoring a magician, debating about nature, and behaving like fools, as if they were beasts under a human form, while among them there were some who in the world had been in stations of dignity, and some who had been esteemed learned and wise. So with others in other states.
[5] From these few instances it can be inferred what those are who have the interiors of their minds closed heavenwards, as is the case with all who have received no influx out of heaven through acknowledgment of the Divine and a life of faith. Everyone can judge from himself how he would act if, being such, he were left free to act with no fear of the law and no fear in regard to his life, and with no outward restraints, such as fear of injury to one's reputation or of loss of honour and gain and consequent pleasures.
[6] Nevertheless, the insanity of such is restrained by the Lord that it may not rush beyond the limits of use; for even by every one of such spirits a use is performed. In them, good spirits see what evil is and its quality, and what man is when he is not led by the Lord. Another of their uses is their collecting together evil spirits like themselves and separating them from the good; and another, that the truths and goods that the evil had outwardly professed and feigned are taken away from them, and they are brought into the evils of their life and the falsities of their evil, and are thus prepared for hell.
[7] For no one comes into hell until he is in his own evil and the falsities of evil, since no one is permitted there to have a divided mind, that is, to think and speak one thing and to will another. Every evil spirit there will think what is false from evil, and will speak from the falsity of evil, in both respects from the will, thus from his own essential love and its delight and pleasure, in the same way that he thought while in the world when he was in his spirit, that is, in the same way as he thought in himself when he thought from interior affection. The reason is that the will is the man himself, and not the thought except so far as it partakes of the will, the will being the very nature itself or disposition of the man. Therefore man's being let into his will is being let into his nature or disposition, and likewise into his own life; for by his life man puts on a nature; and after death he continues to be such as the nature is that he has acquired by his life in the world; and with the evil this nature can no longer be amended and changed by way of the thought or by the understanding of truth.
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508. The nature of the wicked in this state cannot be described in a few words, for each one is insane in accord with his own lusts, and these are various; therefore I will merely mention some special instances from which conclusions may be formed respecting the rest. Those that have loved themselves above everything, and in their occupations and employments have looked to their own honor, and have performed uses and found delight in them not for the use's sake but for the sake of reputation, that they might because of them be esteemed more worthy than others, and have thus been fascinated by their reputation for honor, are more stupid in this second state than others; for so far as one loves himself he is separated from heaven, and so far as he is separated from heaven he is separated from wisdom.
[2] But those that have not only been in self-love but have been crafty also, and have raised themselves to honors by means of crafty practices, affiliate themselves with the worst of spirits, and learn magic arts, which are abuses of Divine order, and by means of these they assail and infest all who do not honor them, laying snares, fomenting hatred, burning with revenge, and are eager to vent their rage on all who do not yield to them; and they rush into all these enormities so far as their fiendish companions favor them; and at length they meditate upon how they can climb up into heaven to destroy it, or be worshiped there as gods. To such length does their madness carry them.
[3] Papists of this character are more insane than the rest, for they cherish the notion that heaven and hell are subject to their power, and that they can remit sins at pleasure, claiming to themselves all that is Divine, and calling themselves Christ. This persuasion is such with them that wherever it flows in it disturbs the mind and induces darkness even to pain. Such are nearly the same in both the first and the second state; but in the second they are without rationality. Of their insanities and their lot after this state some particulars will be given in the treatise on The Last Judgement and the Destruction of Babylon.
[4] Those that have attributed creation to nature, and have therefore in heart if not with the lips denied the Divine, and thus all things of the church and of heaven, affiliate with their like in this second state, and call everyone a god who excels in craftiness, worshiping him even with Divine honors. I have seen such in an assembly adoring a magician, debating about nature, and behaving like fools, as if they were beasts under a human form, while among them there were some who in the world had been in stations of dignity, and some who had been esteemed learned and wise. So with others in other states.
[5] From these few instances it may be inferred what those are who have the interiors of their minds closed heaven-wards, as is the case with all who have received no influx out of heaven through acknowledgment of the Divine and a life of faith. Everyone can judge from himself how he would act if, being such, he were left free to act with no fear of the law and no fear in regard to his life, and with no outward restraints, such as fear of injury to one's reputation or of loss of honor and gain and consequent pleasures.
[6] Nevertheless, the insanity of such is restrained by the Lord that it may not rush beyond the limits of use; for even such spirits perform some use. In them good spirits see what evil is and its nature, and what man is when he is not led by the Lord. Another of their uses is their collecting together evil spirits like themselves and separating them from the good; and another, that the truths and goods that the evil had outwardly professed and feigned are taken away from them, and they are brought into the evils of their life and the falsities of their evil, and are thus prepared for hell.
[7] For no one enters hell until he is in his own evil and the falsities of evil, since no one is permitted there to have a divided mind, that is, to think and speak one thing and to will another. Every evil spirit there must think what is false from evil, and speak from the falsity of evil, in both respects from the will, thus from his own essential love and its delight and pleasure, in the same way that he thought while in the world when he was in his spirit, that is, in the same way as he thought in himself when he thought from interior affection. The reason is that the will is the man himself, and not the thought except so far as it partakes of the will, the will being the very nature itself or disposition of the man. Therefore man's being let into his will is being let into his nature or disposition, and likewise into his life; for by his life man puts on a nature; and after death he continues to be such as the nature is that he has acquired by his life in the world; and with the evil this nature can no longer be amended and changed by means of the thought or by the understanding of truth.
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508. Quales sunt mali in hoc statu, non paucis describi potest, nam quisque tunc insanit secundum suas cupiditates, et hae sunt variae quapropter velim modo aliqua specifica adducere, ex quibus concludi potest ad reliqua. illi, qui se amaverunt super omnia, ac in officiis et functionibus spectaverunt honorem sui, ac usus praestiterunt non propter usus, ac illis delectati sunt, sed propter famam, ut digniores aliis per illos aestimarentur, et sic delectati fama sui honoris, illi cum in secundo hoc statu sunt, prae reliquis stupidi sunt; nam quantum aliquis se amat, tantum removetur a caelo, et quantum a caelo tantum a sapientia.
[2] Qui autem in amore sui, et simul astuti fuerunt, et se per artes evexerunt ad honores, illi se consociant cum pessimis, et addiscunt artes magicas, quae sunt abusus ordinis Divini, per quas lacessunt ac infestant omnes qui se non honorant, nectunt insidias, fovent odia, flagrant vindictis, et cupiunt saevire in omnes qui se non submittunt, et in omnia illa tantum ruunt quantum illis maligna turba favet, et tandem animo versant quomodo ascendant caelum, ut destruant illud, vel ut colantur ibi pro diis in tantum vesania illorum effertur.
[3] illi qui tales fuerunt ex religione Pontificia, reliquis insaniores sunt; animo enim gerunt, quod sub potestate illorum sint caelum et infernum, et quod remittere possint ex lubitu peccata; illi vindicant sibi omne Divinum, et se Christum vocant; persuasio eorum, quod ita sit, talis est, ut, ubi influit, perturbet animos, ac inducat tenebras usque ad dolorem paene sibi similes sunt in utroque statu, sed in secundo sunt absque rationalitate. At de insaniis illorum, ac de sorte illorum post hunc statum, in specie aliqua dicentur in opusculo De Ultimo Judicio et Babylonia destructa.
[4] Qui creationem attribuerunt naturae, et inde negaverunt corde, tametsi non ore, Divinum, proinde omnia ecclesiae et caeli, illi consociant se cum similibus in hoc statu, et vocant quemcunque Deum, qui praepollet astutia, colunt etiam eum 1honore Divino. Vidi tales in conventu adorantes magum, et consultantes de natura, et se fatue gerentes, sicut forent bestiae sub forma humana; inter illos etiam erant qui in mundo in dignitate constituti fuerunt, et quidam qui in mundo crediti docti et sapientes. Alii aliter.
[5] Ex his paucis concludi potest, quales sunt quorum interiora quae mentis clausa sunt versus caelum, ut sunt apud omnes qui non receperunt aliquem influxum e caelo per agnitionem Divini, ac per vitam fidei. Quisque judicare potest ex se, qualis foret, si talis, si agere ei liceret absque timore legis et vitae, et absque vinculis externis, quae sunt timores, ne laedatur quoad famam, ac ne privetur honore, lucro, et voluptatibus inde.
[6] Sed usque coercetur insania illorum a Domino, ne ruat ultra limites usus, nam ab unoquovis tali usque fit usus. Boni spiritus in illis vident quid malum, et quale id, et qualis homo si non ducitur a Domino: usus etiam est, quod per illos colligantur mali similes, ac separentur a bonis tum quod vera et bona, quae mali in externis praetulerunt ac mentiti sunt, illis auferantur, ac in mala suae vitae et in falsa mali inferantur, et sic praeparentur ad infernum:
[7] nam non prius aliquis in infernum venit, quam cum in malo suo ac in falsis mali est; quoniam non licet alicui ibi divisam mentem habere, nempe aliud cogitare et loqui et aliud velle quisque malus ibi falsum ibi ex malo cogitabit, et ex falso mali loquetur, utrumque ex voluntate, ita ex suo proprio amore, et ejus jucundo et volupi, quemadmodum in mundo, cum in suo spiritu, hoc est, quemadmodum in se dum ex interiore affectione, cogitavit. Causa est, quia voluntas est ipse homo, et non cogitatio nisi quantum a voluntate trahit, ac voluntas est ipsa natura seu indoles hominis; quare in voluntatem suam remitti est in suam naturam seu indolem, et quoque in suam vitam, nam homo per vitam induit naturam; et homo post mortem manet, qualem sibi naturam 2comparavit per vitam in mundo, quae apud malos non amplius potest per viam cogitationis seu intellectus veri emendari et mutari.
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