598、人若没有自由，就不能被改造，因为他生在各种各样的邪恶中，这些邪恶必须被移除，好叫他可以得救；而它们无法被移除，除非他在自己的里面看见并承认它们，然后不再意愿它们，最终厌恶它们，至此它们才开始被移除。这是不可能做到的，除非人同时面对良善和邪恶，因为他能凭良善看见邪恶，却无法凭邪恶看见良善。人从小通过阅读圣经、聆听讲道学习他能思考的属灵的良善；从他在世上的生活中学习文明道德的良善。这就是人应当处在自由中的首要原因。
[2]另一个原因是，除了出于爱的情感所做的事情外，没有什么是属于人的。其它的事物也能进入人，但不会比思想更远，也不会抵达意志。凡不进入人的意志的，都不会成为他的，因为思想来源于记忆，而意志来源于生命本身。只有出于意志，或者也可说，出于爱之情感的，才是自由的。因为人所意愿或所爱的，他自由地行出来。所以，人的自由和他爱的情感或意志的情感是一体的。正是由于这个原因，人拥有自由，以便他能被真理和良善所感动，或能爱它们，从而使它们变得如同他自己的。
[3]总之，任何不能在自由中进入人的事物，都不能存留，因为它不属于他的爱或意志；不属于人的爱或意志的也不属于他的灵，因为人的灵的本质存在就是爱或意志。之所以说它是爱或意志，是因为凡是人所爱的，都是他所愿的。这就是为什么人只能在自由中被改造。关于人的自由这一主题的更多论述，可参看下面摘自《属天的奥秘》一书中的相关内容。
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598. 人若没有自由, 就无法被改造, 因为他生在各种邪恶中; 这些邪恶必须被移除, 好叫他可以得救; 而它们无法被移除, 除非他在自己里面看见并承认它们, 然后不再意愿它们, 最终憎恶它们. 直到那时它们才被移除. 这一切不可能成就, 除非人同时面对良善与邪恶, 因为他能凭良善看见邪恶, 却无法凭邪恶看见良善. 人自童年时就通过阅读圣言, 聆听讲道学习人所能思想的属灵良善; 从他在世上的生活学习道德, 文明的良善. 这就是人当处于自由的首要原因.
另一个原因是, 除了出于其爱之情感所行的外, 没有任何事物会成为人的一部分. 诚然, 其它事物也能进入人, 但仅深入思维, 不会抵达意愿; 凡不进入人之意愿的, 都不会变成他的, 因为思维来源于记忆, 而意愿来源于生命本身. 只有出于意愿, 或也可说, 出于爱的情感之物才能被称为自由, 因为凡人所意愿或所爱的, 他都会自由行出来; 所以, 人的自由和爱之情感, 或意愿的情感是一体的. 正因如此, 人拥有自由, 以便他能被真理与良善感动, 或能爱上它们, 它们因此可以说成为他的一部分.
一言以蔽之, 任何事物若不在自由中进入人, 都不持久, 因为它不属于他的爱或意愿; 凡不属于人的爱或意愿的, 都不属于他的灵. 事实上, 人之灵的本质存在就是爱或意愿. 之所以说它是爱或意愿, 是因为凡人所爱的, 他都意愿. 这就是为何人只能在自由中被改造. 关于人的自由这一主题, 详情可参看下面《属天的奥秘》一书的相关摘录.
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598. 除非人具有一定的自由, 否則他不能得救。因為人皆生於惡中, 若要得救, 就必須除惡, 而要除惡, 就必須省察, 承認, 拒絕惡, 最後離惡。這要求人同時面對善與惡, 因為人只有透過善才能照見惡, 不能透過惡來照見善。從閱讀聖經, 聆聽佈道, 人得知心靈之善;從與人交往, 人得知道德, 民事之善。這是人需要自由的主要原因。
另一個原因是, 任何事物若要成為某人的一部分, 就必須合乎他的欲望和情感。其它的事物, 雖然也能進入, 卻只是進入其思維, 不能進入其意志。凡不進入意志的, 就不屬於人, 因為思維是出於記憶, 而意志則出於生命本身。只有出於意志的, 或者說, 只有出於欲望和情感的, 對人而言才是自由的。因為凡是人所愛的, 在他看來就是自由的。正因如此, 人的自由與他的情感和意志是一體的。所以, 人要為理和善所感, 或說人要熱愛理和善, 使之成為他的一部分, 就必須擁有自由。總言之, 凡不在自由狀態下進入人的都不能長留, 因為它不屬於他的欲望或意志。凡不屬於欲望或意志的, 就不屬於靈。人之靈的本質是欲望或意志, 或說欲望, 或說意志, 因為人皆志其所欲。這是人只有在自由的狀態下才可能重生的原因。
598. The reason we cannot be reformed unless we have some freedom is that we are born into evils of all kinds, evils which need to be taken away if we are to be saved. They cannot be taken away unless we see them within ourselves, admit that they are there, then refuse them and ultimately turn away from them. Only then are they taken away. This cannot happen unless we are exposed to both good and evil, since it is from good that we can see evils, though we cannot see what is good from evil. We learn the good spiritual things we can think from infancy from the reading of the Word and from sermons. We learn the moral and civic values from our life in the world. This is the primary reason we need to be in freedom.
[2] The second reason is that nothing becomes part of us except as a result of some affection of love. True, other things can enter us, but no deeper than into our thought, not into our volition; and anything that does not enter our volition is not ours. This is because thinking is derived from our memory, while volition is derived from our life itself. Nothing is ever free unless it comes from our volition, or what amounts to the same thing, from a particular affection that stems from our love. Whatever we intend or love, we do freely. This is why our freedom and the affection of our love or intentions are one. So we also have freedom in order to be able to be moved by what is true and good, or to love them, so that they do become part of us.
[3] In a word, anything that does not enter us in freedom does not stay with us, because it does not belong to our love or intentions; and anything that does not belong to our love or intentions does not belong to our spirit. The actual reality of our spirit is love or volition - using the phrase "love or volition" because whatever we love, we intend. This is why we cannot be reformed except in a state of freedom.
But there is more on our freedom in the extracts from Secrets of Heaven below.
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598. Man cannot be reformed unless he has freedom, for the reason that he is born into evils of every kind, and these must be removed in order that he may be saved; and they cannot be removed unless he sees them in himself and acknowledges them, and then does not will them, and finally holds them in aversion. Then for the first time they are removed. This cannot be done unless man is in good as well as in evil, since it is from good that he is able to see evils, while from evil he cannot see good. The spiritual goods that man is capable of thinking, be learns from childhood as a result of the reading of the Word and of preaching; and he learns moral and civil good from his life in the world. This is the first reason why man ought to be in freedom.
[2] Another reason is that nothing is appropriated to man except what is done from the affection that is of his love. The other things may gain entrance, but no farther than the thought, not reaching the will; and whatever does not enter in as far as to the will of man does not become his, for thought derives what pertains to it from memory, while the will derives what pertains to it from the life itself. Nothing is ever free unless it is from the will, or what is the same, from the affection that is of love, for whatever a man wills or loves, that he does freely; consequently, man's freedom and the affection that is of his love or of his will are a one. It is for this reason that man has freedom, in order that he may be affected by truth and good or may love them, and that they may thus become as if they were his own.
[3] In a word, whatever does not enter in freedom with a man does not remain, because it does not belong to his love or will, and the things that do not belong to man's love or will do not belong to his spirit; for the very being (esse) of the spirit of man is love or will. It is said love or will, since a man wills what he loves. This, then, is why man can be reformed only in freedom. But more on the subject of man's freedom may be seen in the ARCANA CAELESTIA in the passages referred to below.
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598. Man cannot be reformed unless he has freedom, for the reason that he is born into evils of every kind; and these must be removed in order that he may be saved; and they cannot be removed unless he sees them in himself and acknowledges them, and afterwards ceases to will them, and finally holds them in aversion. Not until then are they removed. And this cannot be done unless man is in good as well as in evil, since it is from good that he is able to see evils, while from evil he cannot see good. The spiritual goods that man is capable of thinking he learns from childhood by reading the Word and from preaching; and he learns moral and civil good from his life in the world. This is the first reason why man ought to be in freedom.
[2] Another reason is that nothing is appropriated to man except what is done from an affection of his love. Other things may gain entrance, but no farther than the thought, not reaching the will; and whatever does not gain entrance into the will of man does not become his, for thought derives what pertains to it from memory, while the will derives what pertains to it from the life itself. Only what is from the will, or what is the same, from the affection of love, can be called free, for whatever a man wills or loves that he does freely; consequently man's freedom and the affection of his love or of his will are a one. It is for this reason that man has freedom, in order that he may be affected by truth and good or may love them, and that they may thus become as if they were his own.
[3] In a word, whatever does not enter into man's freedom has no permanence, because it does not belong to his love or will, and what does not belong to man's love or will does not belong to his spirit; for the very being [esse] of the spirit of man is love or will. It is said love or will, since a man wills what he loves. This, then, is why man can be reformed only in freedom. But more on the subject of man's freedom may be seen in the Arcana Coelestia in the passages referred to below.
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598. Quod homo non possit reformari nisi ei sit liberum, est quia nascitur in omnis generis mala, quae tamen removenda sunt, ut salvari possit: nec removeri possunt, nisi videat illa in se, et agnoscat illa, et dein nolit illa, et tandem aversetur illa; tunc primum removentur. Hoc non fieri potest, nisi homo tam in bono quam in malo sit, ex bono enim potest videre mala, sed non a malo bona. Bona spiritualia quae homo cogitare potest, discit ab infantia ex lectione Verbi, et ex praedicatione; ac bona moralia et civilia ex vita in mundo. Hoc primum est, cur homo in libero esse debet. Alterum est, quod nihil approprietur homini, nisi quod fit ex affectione quae amoris: reliqua quidem intrare possunt, sed non ultra quam in cogitationem, et non in voluntatem; et quod non intrat usque in voluntatem hominis, non fit ejus, nam cogitatio trahit suum ex memoria, sed voluntas ex ipsa vita. Nihil usquam liberum est, quod non est ex voluntate, seu quod idem, ex affectione quae amoris: quicquid enim homo vult seu amat, hoc libere facit: inde est, quod liberum hominis et affectio quae est amoris seu voluntatis ejus unum sint; ideo itaque homini liberum, ut possit affici vero et bono, seu amare illa, et sic fieri sicut ejus propria. Verbo, quicquid non intrat in libero apud hominem, non manet, quia non est amoris seu voluntatis ejus et quae non sunt amoris seu voluntatis hominis, non sunt ejus spiritus; Esse enim spiritus hominis est amor seu voluntas. Dicitur amor seu voluntas, quoniam quod homo amat hoc vult. Haec nunc est causa, quod homo non possit reformari nisi in libero. Sed plura de Libero hominis videantur in Arcanis Caelestibus in locis citatis infra.