475. 第3节 只要人还活在世上, 他就被保守在天堂与地狱中间, 在此处于属灵的平衡, 这就是选择自由
为理解何为自由选择及其性质, 有必要了解一下它的源头。 特别是, 通过认识它的源头, 不仅可以知道的确存在自由选择, 还能知道它是怎么回事。 它的源头在灵界, 人的心智在此被主保守。 人的心智就是他死后继续活着的灵。 人的灵始终和灵界的同类灵相通, 同时藉着包裹它的肉身与世人同在。 人并不知道, 就其灵而言, 他其实生活在诸灵中间, 因为与他相通的灵界灵, 其思维与言辞皆是属灵的, 而他自己的灵, 只要尚在肉身, 其思维与言辞皆是属世的。 世人无法理解或领悟属灵的思维和言辞, 反之亦然; 这就是为何灵无法被看到的原因。 然而, 当人的灵和灵界灵交往时, 他也与他们一同处于属灵的思维和言辞中, 因为他的心智内在是属灵的, 外在是属世的; 故, 他藉其内在和灵相通, 藉其外在和世人交往。 人通过这样的联系感知事物, 并对它们进行分析思考。 若没有这种联系, 人的思维不会超越动物, 或与动物无异, 若切断他与诸灵的一切联系, 他会即刻死亡。
但为了易于理解人如何被保守在天堂与地狱中间, 从而处于属灵的平衡, 由此获得选择的自由, 有必要简要解释一下。 灵界包括天堂和地狱; 天堂在头顶, 地狱在脚下, 不过并非在世人所居地球的中心, 而是在灵界的地下, 这些地方也出于属灵源头, 因而不在空间之内, 尽管有空间的表象。 天堂和地狱之间有一个巨大的空间, 在身处其中的人看来, 它就象一个圆球。 满盈的恶从地狱向上蒸腾, 流入这个空间; 而另一方面, 丰盛的善也从天堂向下倾注其中。 这就是亚伯拉罕向地狱的财主所描述的“深渊”:
你我之间, 有深渊限定, 以致于人要从这边过到你们那边是不能的, 要从那边过到我们这边也是不能的。 (路加福音16:26)
就人的灵而言, 人皆处于该空间, 仅仅为了人可以处在选择的自由里。
因为该空间如此巨大, 并且在身处其中之人看来, 就象一个浩瀚的球体, 所以它被称为精灵界 (the World of Spirits)。 而且, 它充满了灵, 因为每个人死后先到这里, 在此要么为天堂, 要么为地狱做好预备。 他在这里处于众灵之列, 与他们交往, 如同生前与世人交往一样。 这里没什么炼狱, 它只不过是罗马天主教杜撰的传说而已。 《天堂和地狱》一书 (1758年于伦敦 n。421-535), 详细说明了精灵界。
475. As Long as We Are Alive in This World, We Are Held Midway between Heaven and Hell and Kept in Spiritual Equilibrium There, Which Is Free Choice
In order to know what free choice is and what qualities it has, we need to know where it comes from. Once we have learned its origin, we recognize not only what it is but what qualities it has.
Free choice originates in the spiritual world, where our minds are kept by the Lord. Our mind is the spirit within us that lives after death. Our spirit is continually in contact with people in that world who are similar to us. Our spirit is also present with people in the physical world through the material body with which it is surrounded. The reason we do not know that our minds are among spirits is that the spirits we are associating with in the spiritual world think and speak in a spiritual way, but our spirit, as long as it is in a physical body, thinks and speaks in an earthly way; and spiritual thought and speech cannot be understood or perceived by an earthly person, or the reverse. This is also why we cannot see them. But when our spirit is spending time with spirits in their world, then it uses spiritual thought and speech to communicate with them, because the inner mind is spiritual, but the outer mind is earthly. Therefore we communicate with spirits through our inner faculties, but we communicate with other people through our outer faculties. The former communication gives us perceptions and the ability to think analytically. If we did not have this inner communication, we would think no more and no differently than an animal. And if all interaction with spirits were taken away from us, we would die instantly.
[2] To make it possible to comprehend how we can be held midway between heaven and hell and kept as a result in spiritual equilibrium, which is the origin of our free choice, a few words will be said about this.
The spiritual world consists of heaven and hell. Heaven is above the head and hell there is below the feet. Hell is not, however, in the center of the earth that we inhabit. It is below the lands of the other world, which are spiritual in origin and therefore do not have extension, although they appear to have it.
[3] Between heaven and hell there is a great gap, which, to those who are in it, appears like an entire globe. Into this intervening area evil in great abundance exhales from hell, and on the other hand goodness, also in great abundance, flows in from heaven. This interspace is what Abraham was referring to when he said to the rich man in hell, "Between us and you a great gulf has been established, so that those who try to cross over from here to you cannot, and neither can those who are there cross toward us" (Luke 16:26).
The spirit of every human being is in the midst of this vast interspace for one reason: so that we will have free choice.
[4] Because this interspace is so huge and looks to those who are there like a great globe, it is called "the world of spirits. " It is also full of spirits, because every human being first comes there after death and is prepared there for either heaven or hell. There we are among spirits and in interaction with them, just the way we had previously been among people in our former world. (There is no purgatory there. Purgatory is a fable invented by Roman Catholics.) That world is specifically dealt with in Heaven and Hell (published in London in 1758), Heaven and Hell 421-535.
475. III. So long as a person lives in the world, he is kept midway between heaven and hell, and he is there in spiritual equilibrium. This is free will.
In order to know what free will is and what it is like, one needs to know its origin, It is chiefly by knowing its origin that one gets to know not only of its existence, but what it is like. It originates from the spiritual world, where a person's mind is kept by the Lord. A person's mind is his spirit, which lives after death; and his spirit is constantly in company with spirits in that world who are like himself, while his spirit is equally by means of the material body surrounding it in company with people in the natural world. The reason for a person's not knowing that as regards his mind he is surrounded by spirits, is that the spirits, in whose company he is in the spiritual world, think and talk spiritually, while so long as a person is in the material body, his spirit thinks and talks naturally. Spiritual thought and speech cannot be understood or heard by the natural man, and vice versa; this is why spirits cannot be seen either. However, when a person's spirit associates with spirits in their world, then he joins them in spiritual thought and speech, because his mind is inwardly spiritual, though outwardly natural. Therefore its interior permits him to communicate with those spirits, and its exterior with men. It is this communication which allows a person to perceive things, and to think about them analytically. Without this a man's thought would not go beyond or differ from an animal's; and if he were deprived of all contact with spirits, he would instantly die.
[2] But to render comprehensible how a person can be kept midway between heaven and hell, and by that means in spiritual equilibrium, I must explain briefly the origin of his free will. The spiritual world consists of heaven and hell; heaven there is overhead, hell is beneath the feet, yet not in the middle of the globe which men live on, but beneath the lands of the spiritual world. These too are of spiritual origin, and so not in space, though there is an appearance of space.
[3] Between heaven and hell there is a wide gap, which to those in it looks like a whole world. Into this gap there rise from hell exhalations of evil in boundless profusion, and, on the other hand, from heaven there flows in good, also in boundless profusion. This is the gap which Abraham described to the rich man in hell:
Between us and you a great gulf is fixed, to prevent those who want from passing across to you, and those there from passing across to us, Luke 16:26.
Everyone is as regards his spirit in the middle of this gap, for the sole purpose of allowing him to have free will.
[4] Because this gap is so huge and looks to those there like a great world, it is called the world of spirits. It is also full of spirits, for this is where everyone comes first after death, and is there prepared either for heaven or for hell. He is there in company with spirits, as he previously was with people in the world. There is no purgatory there; this is a fable invented by the Roman Catholics. I dealt in detail with that world in my book HEAVEN AND HELL (421-535), published in London in 1758.
475. IV. SO LONG AS MAN LIVES IN THE WORLD, HE IS KEPT MIDWAY BETWEEN HEAVEN AND HELL, AND IS THERE IN SPIRITUAL EQUILIBRIUM, WHICH IS FREEDOM OF CHOICE.
In order to know what freedom of choice is and the nature of it, it is necessary to know its origin. Especially from a recognition of its origin it can be known, not only that there is such a thing as freedom of choice, but also what it is. Its origin is in the spiritual world, where man's mind is kept by the Lord. Man's mind is his spirit, which lives after death; and his spirit is constantly in company with its like in the spiritual world, and at the same time by means of the material body with which it is enveloped, it is with men in the natural world. Man does not know that in respect to his mind he is in the midst of spirits, for the reason that the spirits with whom he is in company in the spiritual world, think and speak spiritually, while his own spirit thinks and speaks naturally so long as he is in the material body; and the natural man cannot understand or perceive spiritual thought and speech, nor the reverse. This is why spirits cannot be seen. But when the spirit of man is in company with spirits in their world, he is also in spiritual thought and speech with them, because his mind is interiorly spiritual but exteriorly natural; therefore by means of his interiors he communicates with spirits, while by means of his exteriors he communicates with men. By such communication man has a perception of things, and thinks about them analytically. If it were not for such communication, man would have no more thought or other thought than a beast, and if all connection with spirits were taken away from him, he would instantly die.
[2] But to make it comprehensible how man can be kept midway between heaven and hell and thereby in spiritual equilibrium from which he has freedom of choice, it shall be briefly explained. The spiritual world consists of heaven and hell; heaven then is overhead, and hell is beneath the feet, not, however, in the center of the globe inhabited by men, but below the lands of the spiritual world, which are also of spiritual origin, and therefore not extended [spatially], but with an appearance of extension.
[3] Between heaven and hell there is a great interspace, which to those who are there appears like a complete orb. Into this interspace, evil exhales from hell in all abundance; while from heaven, on the other hand, good flows into it, also in all abundance. It was of this interspace that Abraham said to the rich man in hell:
Between us and you there is a great gulf fixed; so that they who would pass from hence to you cannot, neither can they who are there cross over to us (Luke 16:26).
Every man, as to his spirit, is in the midst of this interspace, solely for this reason, that he may be in freedom of choice.
[4] Because this interspace is so large and because it appears to those who are there like a vast orb, it is called the World of Spirits. Moreover, it is full of spirits, because every man after death first goes there, and is there prepared either for heaven or for hell. There he is among spirits, in company with them, as formerly he was among men in the world. There is no purgatory there; that is a fiction invented by the Roman Catholics. But that world has been treated of particularly in the work on Heaven and Hell (London, 1758, n421-535).
475. III. AS LONG AS A MAN LIVES IN THIS WORLD HE IS KEPT MIDWAY BETWEEN HEAVEN AND HELL, AND THERE MAINTAINED IN SPIRITUAL EQUILIBRIUM, WHICH CONSTITUTES FREE WILL.
In order to know what free will is, and what is its nature, we must know whence it comes; for a knowledge of its origin especially leads one to know not only what it is but also what is its nature. Its origin is from the spiritual world, where man's mind is kept by the Lord. A man's mind is his spirit, which lives after death, and is in continual association with similar spirits in the spiritual world; while by means of the material body with which it is clothed, his spirit is in association with men in the natural world.
A man does not know that he is in the midst of spirits as to his mind, because those spirits with whom he is associated in the spiritual world think and speak spiritually; but man's spirit, as long as he is in the material body, does so naturally. Moreover, spiritual thought and speech cannot be understood or perceived by the natural man, nor can spirits understand his; and for the same reason they cannot see one another. When, however, man's spirit is in association with spirits in their world, he there also enjoys spiritual thought and speech with them, for his mind is interiorly spiritual, though exteriorly natural. He, therefore, communicates with spirits by his interiors, but with men by his exteriors. It is by virtue of this communication that a man perceives things and thinks about them analytically. If this were not open to man his thoughts would be limited to those of the beasts, and if all intercourse with spirits were cut off from him he would instantly perish.
[2] Something will now be said to enable one to comprehend how a man can be kept midway between heaven and hell and maintained in spiritual equilibrium, from which he has free will. The spiritual world consists of heaven and hell; heaven is overhead and hell there is underfoot, not in the centre of the globe which men inhabit, but under the countries in the spiritual world. These are spiritual in origin, and consequently are not extended in space, but only have the appearance of being so extended.
[3] Between heaven and hell is a great intervening region, which to those who are there seems like a complete world. Into this is emitted from hell evil in all abundance; and on the other hand in like manner there flows in good from heaven. It was this region of which Abraham spoke to the rich man in hell:
"Between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us" Luke 16:26.
Every man as to his spirit is in the midst of this region, solely in order that he may possess free will.
[4] Because this region is so vast, and appears to those who are there like a great globe, it is called the world of spirits. It is full of spirits, for every man after death first enters it, and there undergoes preparation for heaven or hell, living among spirits as formerly he had lived in this world. There is no Purgatory in the world of spirits: Purgatory is a fiction invented by the Roman Catholics; but that world has been particularly treated of in Heaven and Hell, published at London in the year 1758, 421-535
475. Quod homo, quamdiu vivit in Mundo, teneatur in medio inter Coelum et Infernum, et ibi in Aequilibrio spirituali, quod est Liberum arbitrium.
Ut sciatur, quid et quale Liberum Arbitrium est, necessum est ut sciatur unde illud; ex cognita ejus Origine imprimis noscitur, non modo quod sit, sed etiam quale est. Origo ejus est ex Mundo spirituali, ubi Mens hominis a Domino tenetur; Mens hominis est ejus Spiritus qui vivit post mortem, et Spiritus ejus est continue in consortio cum sui similibus in illo Mundo, et spiritus ejus per corpus materiale, quo circumcingitur, est cum hominibus in Mundo naturali. Quod homo non sciat quod in medio spirituum sit quoad Mentem suam, est quia illi spiritus, cum quibus in consortio est in Mundo spirituali, spiritualiter cogitant et loquuntur, spiritus autem hominis, quamdiu 1 est in corpore materiali, naturaliter; ac spiritualis cogitatio et loquela non intelligi nec percipi possunt ab homine naturali, neque vicissim; inde est quod nec videri possint; at cum spiritus hominis in societate cum spiritibus in horum Mundo est, tunc etiam in spirituali cogitatione et loquela cum illis est, quia mens ejus interius spiritualis est, sed exterius naturalis, quare per sua interiora cum illis communicat, at per sua exteriora cum hominibus; per illam communicationem homo percipit res, et analytice cogitat illas; si hoc non foret homini, non plus nec aliter cogitaret quam bestia, ut et, si tolleretur illi omne commercium cum spiritibus, in instanti moreretur.
[2] Sed ut possit comprehendi, quomodo homo potest teneri in medio inter Coelum et Infernum, et per id in Aequilibrio spirituali, unde ei Liberum arbitrium est, paucis dicetur. Mundus spiritualis consistit ex Coelo et Inferno; Coelum est supra Caput, et Infernum ibi est infra pedes, non tamen usque in medio Telluris ab hominibus habitatae, sed infra terras istius Mundi, quae etiam ex origine spirituali sunt, et inde non in extenso, sed in apparentia extensi.
[3] Inter Coelum et Infernum est magnum Interstitium, quod illis, qui ibi sunt, apparet sicut integer Orbis; in hoc Interstitium ex Inferno exhalat malum in omni copia, et ex Coelo vicissim illuc influit bonum, etiam in omni copia; hoc Interstitium est, de quo Abraham dixit ad divitem in Inferno, "Inter nos et vos Hiatus ingens firmatus est, ut qui volunt transscendere exhinc ad vos, non possint, neque qui ibi ad nos transire," Luca 16:26. In medio hujus interstitii est omnis homo quoad spiritum suum, unice propter causam, ut in libero arbitrio sit.
[4] Hoc Interstitium, quia est tam ingens, et apparet illis qui ibi sunt, sicut magnus orbis, vocatur MUNDUS SPIRITUUM; 2 est etiam plenus Spiritibus, quia omnis homo post mortem illuc primum venit, et ibi praeparatur vel ad coelum vel ad infernum; est ibi inter illos in consortio, sicut prius inter homines in priori Mundo; nec est ibi Purgatorium; hoc est fabula a Romano Catholicis inventa. Sed de illo Mundo in specie actum est in Opere de COELO ET INFERNO, Londini An. 1758, edito, CI 421-535. 3
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