37、每个人都有一个内在和一个外在。但它们在善人和恶人身上有所不同。对善人来说，内在在天堂，处于天堂之光；外在在世界，处于尘世之光；与他们同在的尘世之光被天堂之光照亮；因此，他们的内在与外在就像有效原因与结果，或在先之物与在后之物那样行如一体。但对恶人来说，内在在世界，处于尘世之光，外在也处于尘世之光；因此，他们从天堂之光什么也看不见，只从尘世之光看见事物，这光被他们称为自然之光。这就是为何在他们看来，属于天堂的事物处于幽暗，而属于世界的事物处于光明。由此明显可知，善人拥有一个内在人和一个外在人，但恶人没有一个内在人，只有一个外在人。
37、每个人都有内在和外在。但是因善恶不同，它们有所区别。良善者其内在位于天堂，处在天堂的光中，其外在位于人间，处在人间之光中，此光被天堂的光照亮，因此行为内外合一，就像是直接的因果关系，或者像是先后顺序一样。邪恶者其内在位于人间，处在人间之光中，其外在的情况也一样。由于这个原因，他们在天堂的光中看不见任何事物，而只能在人间之光即物质之光中看见事物。因此在他们看来天堂的事物处在浓重黑暗中，与此同时，人间的事物处在光明中。从这里明显可知，良善之人同时具有人的内在和外在，但是邪恶的人没有内在，而只有外在。
37. Each one of us has an inner level and an outer level, but they are not the same for good people as they are for evil ones. For good people, their inner level is in heaven and in its light, while their outer level is in the world and in its light. Further, for good people this latter light is brightened by heaven's light, so their inner and outer levels act in unison like an efficient cause 1and its effect, or like what is prior and what is subsequent. For evil people, though, their inner level is in this world and its light, and the same holds true for their outer level as well. This means that they cannot see anything in heaven's light, only in this world's light, which they call " the light of nature. " 2That is why heavenly matters are in darkness for them and worldly matters are in the light.
We can see from this that good people have an inner self and an outer self, while [in effect] evil people have no inner self, only an outer one. 3
Footnotes:
1. The term "efficient cause" (Latin causa efficiens) here represents one of the four main categories of cause introduced by the Greek philosopher Aristotle (384-322 B. C. E.) and adopted by Scholastic philosophers; see Physics 193b21-195b30 (= Aristotle 1984, 330-334). Aristotle's "efficient cause" generally corresponds to what people today think of simply as "cause. " Specifically, the efficient cause of an effect is the force or agent that brings the effect about, as when a fire (the effect) is started by a lit match (the efficient cause). The other three main Aristotelian causes correspond to what are now generally considered purposes or conditions; they are material cause, formal cause, and final cause. [JSR, RS]
2. The idea of an informative "light" that is associated with nature or the material world has been a commonplace in Western theology and philosophy for millennia. One prominent example is attested in the writings of Augustine (354-430); see his On Two Souls: Against the Manichaeans (written in 391), chapters 2-5, a passage that is in fact cited by Swedenborg in this connection in Quotations on Various Philosophical and Theological Topics (= Swedenborg 1976b), 26. Though the specific term the light of nature itself has been put to various uses over the centuries, it is often contrasted to knowledge that stems from religious faith. In the current passage it refers metaphorically to human reason unassisted by the Divine (compare the phrase "light of reason" in True Christianity 473). In short, it is the very sort of "light" that many thinkers of Swedenborg's day considered to be indicated by the term Enlightenment. This is the meaning in which the term was utilized in such philosophical and theological works as Novum Organum (1620; see book 1, aphorism 42 there), by Francis Bacon (1561-1626); An Elegant and Learned Discourse of the Light of Nature (1652), by the Cambridge Platonist Nathaniel Culverwell (1619-1651); and The Light of Nature Pursued (1768-1778), by the English utilitarian Abraham Tucker (1705-1774). Generally Swedenborg expresses this idea with the term "this world's light"; for examples of this use and further references to the symbolism of light in Swedenborg's theology, see New Jerusalem 48[3], 49. For examples of Swedenborg's use of the contrasting term "heaven's light," or "the light of heaven," in specific, see the notes in New Jerusalem 24[4] and Last Judgment 38:2. For an overview of the process of being raised from one form of light to a higher form, see Secrets of Heaven 6310-6313, 6315. [SS]
3. The statement that "evil people have no inner self" must be read functionally rather than literally. As pointed out in New Jerusalem 43-44, in evil people the inner self is closed off and therefore undeveloped and largely nonfunctional rather than being literally nonexistent. For further references on this subject, see New Jerusalem 47[11-15]. See also note 1 in New Jerusalem 33, on will and understanding in good and evil people. [LSW]
37. Everyone has an inner and an outer part, but these are different in a good person than in a harmful person. In good people, the inner part is in heaven with its light, and the outer part is in the world with its light. When this is our state of mind, heaven’s light shines into the world’s light, and our inner and outer parts work together like a cause producing an effect, or like things that come before and after each other in order.
In harmful people, the inner part is in the world with its light, and so is the outer part. When this is our state of mind, we do not see anything from heaven’s light; we see things only from the world’s light, which is called “physical light.” So things that have to do with heaven are in the dark for us, but things that have to do with the world are brightly lit.
We can see from this that good people have both an inner self and an outer self, but harmful people actually have no inner self; they only have an outer self.
37. Each individual has an internal and an external but there is a difference between the case of the good and that of the evil. The good have their internal in heaven and its light, and their external in the world and its light. For them this light is lit up by the light of heaven, so that for them the internal and the external act as one, like the efficient cause and the effect, or like prior and posterior. For the evil, however, their internal is in the world and its light, and their external too is in the same light. Consequently they see nothing by heaven's light, but only by the world's light, which they call the illumination of Nature. That is why anything to do with heaven seems to them to be in thick darkness, and anything to do with the world in light. It is obvious from this that the good have an internal and an external man, but the evil have no internal man, but only an external one.
37. Every man has an Internal and in External; but it is otherwise with the good from what it is with the evil. With the good the Internal is in heaven and its light, and the External in the world and its light; and, with them, this latter light is illuminated by the light of heaven; wherefore, the Internal and the External with them act as one, like the efficient cause and the effect, or like what comes first (prior) and what follows afterwards (posterior). But with the evil, the Internal is in the world, and in its light; and in the same light also is the External; wherefore, they see nothing from the light of heaven, but only from the light of the world, which light is called by them the lumen of nature. This is why the things belonging to heaven are for them in thick darkness, and the things belonging to the world in light. From this it is plain that the good have an internal and an external man, but that the evil have no internal man, but only an external.
37. Every man has an internal and an external; but they differ with the good and the evil. With the good, the internal is in heaven, and in its light, and the external is in the world, and in its light, which light with them is illumined by the light of heaven, so that the internal and the external act as one, like the efficient cause and the effect, or like what is prior and what is posterior. But with the evil, the internal is in the world, and in its light; as is also the external; for which reason they see nothing from the light of heaven, but only from the light of the world, which they call the light of nature. Hence it is that to them the things of heaven are in thick darkness, whilst the things of the world are in light. From this it is manifest that the good have both an internal and an external man, but that the evil have not an internal man, but only an external.
37. Unicuique homini est internum et externum, sed aliter apud bonos et aliter apud malos. Internum apud bonos est in caelo et ejus luce, et externum in mundo et ejus luce; et haec lux apud illos illuminatur a luce caeli et sic apud illos internum et externum unum agunt, sicut causa efficiens et effectus, seu sicut prius et posterius. At apud malos internum est in mundo et in ejus luce, ac in eadem etiam externum; quapropter nihil vident ex luce caeli, sed solum ex luce mundi, quae lux (ab) illis vocatur lumen Naturae: inde est quod illa quae caeli sunt iis in caligine sint, et quae mundi sunt in luce. Ex his patet quod bonis sit internus homo et externus homo, at quod malis non sit internus homo sed solum externus.