515.对灵人的两种惩罚，即被撕裂和面纱的惩罚：它们如何发生在一个世人身上。一个世人不可能像灵人那样在两种相反的力量之间被撕裂（404节），因为无论他的身体，还是紧贴身体的低层心智，可以被撕成碎片而不会完全灭亡或死亡。因此，取代这种惩罚，或这种洁净过程的是，一个世人被保持在从两边压迫他的邪恶和良善的情感之间，每一种情感都想得胜；他就这样处于平衡状态，被拉来拉去；他的极端愤慨被点燃，发展为愤怒，甚至变成绝望，或者他会有自己永远不幸或堕落的想法。这就是世人所遭遇的被撕裂的惩罚。世人似乎屈服于这些种类的试探。
515. Two punishments of spirits, namely, that of being pulled apart, and the veil: how they take place in a person [on earth]
A person on earth cannot be pulled apart between two contrary [forces] as a spirit can [404], for the reason that neither his body, nor consequently his lower mind - because it adheres to the body - can be torn to pieces without his completely perishing, or dying. Therefore, in place of this punishment, or this type of purging process, a person on earth is held in between evil and good feelings [pressing upon him] from both sides, each of which tries to conquer. Thus he is held in a balance, and drawn hither and thither, and safely his indignation is kindled into anger, then perhaps turned into despair, or to the thought of [eternal] unhappiness for himself through his downfall.
This is how [the punishment of] being pulled apart exists with people on earth; and to these kinds of temptations, they seem to yield.
515. TWO TORMENTS OF SPIRITS, NAMELY, DISCERPTION AND THE VEIL: HOW THEY TAKE PLACE IN MAN
Man cannot be torn asunder between two contrary forces, like a spirit, for the reason that neither his body, nor thus his "animus" - for this coheres to the body - can be torn to pieces without perishing altogether, or dying. Therefore instead of that torment or species of vastation in man, he is held between evil and good affections on two sides, each of which wants to conquer; thus he is held in equilibrium, and drawn hither and thither, and his extreme indignation is kindled into anger, even until it is turned into desperation, or into the thought of his own unhappiness or downfall. This with man is discerption. Men seem to succumb under these kinds of temptations.
515. Bina supplicia spirituum, nempe discerptio et velum, quomodo fiunt in homine
Homo non potest discerpi inter bina contraria sicut spiritus, ob causas quia dilacerari nequit corpus, nec ita ejus animus, quia cohaeret corpori, nisi prorsus periret seu moreretur, quare pro eo supplicio seu vastationis specie in homine est, quod teneatur inter affectiones malas et bonas, a binis partibus, quae 1
volunt vincere, sic tenetur in aequilibrio, et huc illucque trahitur, et secure accenditur indignatio in iram, tum etiam vertitur in desperationem, seu cogitationem 2
de sua 3
infelicitate, aut lapsu, hoc est discerptio penes hominem; hisce 4
tentationum speciebus succumbere videntur homines.
Footnotes:
1. The Manuscript has qui ut apparet. in J.F.I. Tafel's edition quia
2. imperfectum in the Manuscript
3. imperfectum in the Manuscript
4. The Manuscript has hissce