493. 第8节 自由进入并被自由接受的教会属灵事物会存留, 但反过来不行
人自由接受的东西会存留在他里面, 因为自由属于他的意愿, 并且由于自由属于他的意愿, 所以也属于他的爱。 意愿是爱的容器, 如397节所述。 当有人说, “我愿意如此, 因为我爱它”, 反过来说, “因为我爱这个, 所以愿意如此”时, 人人都明白, 属于爱的一切都是自由的, 属于意愿的一切也是自由的。 不过, 人的意愿是双面的, 既有内在也有外在, 即它既属于内在人, 也属于外在人。 因此, 骗子的言行在世人面前是一套, 在好友面前可能是另一套。 在世人面前, 其言行出于其外在人的意愿, 而在好友面前, 则出于其内在人的意愿, 但此处所说的意愿是其主导爱所在的内在人的意愿。 从这几句话清楚看出, 内在意愿才是真正的人, 因为它是生命的存在和本质所在; 而人的觉知只是意愿借以使爱可见的形式。 人出于爱所喜欢和意愿的一切皆是自由的, 因为凡源自内在意愿之爱的, 都是他生命的快乐, 而内在意愿之爱是他生命的存在, 它也是他的自我。 这就是为什么被意愿自由接受的东西会保留, 因为它将自己归到自身上。 相反, 被引入人里面的东西若不是自由接受的, 就不被接受。 对此, 下文会详述。
493. Every Spiritual Gift the Church Has to Offer That Comes to Us in Freedom and That We Freely Accept Stays with Us; What Comes to Us in Other Ways Does Not
What we accept in freedom stays with us, because freedom relates to our will; and since freedom relates to our will it also relates to our love. The will is a vessel for love, as I have shown elsewhere [39, 263, ].
Freedom is a characteristic of everything that belongs to love and everything that belongs to our will. Anyone can see this from the statement "I want to do this because I love it," and the other way around, "because I love this I also want to do it. " Nevertheless, the will we have is dual. We have an inner will and an outer will; our inner self has a will and so does our outer self. This is what makes it possible for con artists to act and speak one way before the world and another way with their close friends. Before the world they act and speak from the will of their outer self, but with friends, from the will within, and here I mean the will of the inner self where their dominant love resides.
Just from these few points we can see that our inner will is our true self. It is the location of the underlying reality and essence of our life. Our intellect is the form of that inner self. Through our intellect our will makes its love visible. Our freedom is a matter of everything we love and everything love leads us to want. Whatever comes forth from the love in our inner will is the delight of our life. And because the love in our inner will is the underlying reality of our life, it also truly belongs to us.
This is why something that the freedom of this will leads us to accept stays with us; it adds itself to what is our own. The opposite occurs if something is brought in apart from our freedom; that something is not accepted in the same way. But this is to be taken up in the ensuing discussion [496, 500].
493. VIII. Anything spiritual to do with the church which enters freely and is freely accepted lasts, anything that does not, does not last.
The reason why anything freely accepted by a person lasts with him is that freedom has to do with his will; and if so, it also has to do with his love. It has been shown elsewhere [397] that the will is a receiver for love. Anyone can understand that all freedom has to do with love, and also with the will, when people say, 'I want this because I love it', and conversely, 'I love this, so I want it.'
But man's will is twofold; there is an interior and an exterior, or a will belonging to the internal man and one belonging to the external man. A person can therefore be a sycophant, and act and talk in one way in front of the world and in another with his close friends. In front of the world he uses the will of his external man to act and talk, with his close friends that of his internal man. By the will of the internal man is meant where his dominant love is. These brief remarks are enough to establish that the interior will is the real man, since that is where the being and essence of his life resides. The understanding is the form it takes to enable the will to make its love visible. Everything a person loves and wants as a result of his love for it is a free choice; for whatever arises from the love of the interior will is the pleasure of his life. And because the love of the interior will is the being of his life, it is also his self (proprium). This is why what is freely accepted by this will lasts, because it attaches itself to the self. The converse is that if anything is not freely introduced, it is not accepted; but more will be said on this in what follows.
493. IX. EVERYTHING SPIRITUAL OF THE CHURCH THAT ENTERS INTO MAN IN FREEDOM, AND IS RECEIVED WITH FREEDOM, REMAINS; BUT NOT THE REVERSE.
That which is received by man with freedom remains in him, because freedom belongs to his will; and because it belongs to his will it also belongs to his love. That the will is the receptacle of love has been shown elsewhere. That everything belonging to love is free, and also is of the will everyone understands when it is said, "This I will, because I love it," and on the other hand, "Because I love this I will it." But man's will is two-fold, interior and exterior, that is, it belongs to the internal and to the external man; therefore a deceiver may act and talk before the world in one way and with his familiar friends in another way. Before the world he acts and talks from the will of his external man, but with his familiar friends from the will of his internal man; but the will here meant is that of the internal man, where his ruling love dwells. From these few remarks it is clear that the interior will is the man himself, for in it is the very being and essence of his life; while the understanding is the form thereof whereby the will renders its love visible. Everything that man loves and wills from love is free; for whatever proceeds from the love of the internal will is his life's delight; and because this is the being of his life, it is also his very own [proprium]; and this is why that which is received with the freedom of this will, remains, for it adds itself to what is his own. On the contrary, anything that is introduced into man when he is not in freedom is not thus received. But of this in what follows.
493. VIII. EVERY SPIRITUAL PRINCIPLE OF THE CHURCH WHICH ENTERS IN FREEDOM AND IS RECEIVED IN FREEDOM, REMAINS; BUT NOT OTHERWISE.
Those things remain with a man which he receives in the excise of freedom, because freedom is of the will and therefore also of his love; for it has been shown elsewhere that the will is the receptacle of love. Every one knows that whatever is of the love, and thus also of the will, is free, as is evident from the common saying: "I will this, because I love it," and the converse, "Because I will this, I also love it."
Man's will, however, is twofold, interior and exterior, or the will of the internal and the will of the external man. It is, therefore, possible for a knave to act and speak in one way before the world, and in another in the company of his intimate friends. Before the world he acts and speaks from the will of his external man, and in the company of his friends from the will of his internal man; and by the will of the internal man is meant the seat of his ruling love. From these few observations it is evident that the interior will is the man himself, for there is the being (esse) and the essence of his life, while the understanding is its form, by means of which the will renders its love manifest. Everything that a man loves, and wills from love, is free; for whatever proceeds from the love of the internal will is the delight of his life; and because the internal will is the being of his life, it is also his proprium. It is for this reason that whatever is received in the exercise of the freedom of this will remains with the man, for it becomes part of his proprium. On the other hand, if anything is introduced when a man is not in a state of freedom, it is not so retained; but this will be treated in what follows.
493. Quod omne spirituale Ecclesiae quod in libero intrat, et ex libero recipitur, maneat; non autem quod vicissim.
Quod apud hominem maneat id quod ex libero ab illo recipitur, est quia Liberum est Voluntatis ejus, et quia est Voluntatis, etiam est amoris ejus, nam quod voluntas sit receptaculum amoris, alibi ostensum est; quod omne id liberum sit quod est amoris, et quod hoc etiam sit Voluntatis, quisque intelligit, cum dicitur, Hoc volo quia amo, et quoque vicissim, hoc quia amo etiam volo: sed hominis voluntas est duplex, interior et exterior, seu Interni et Externi hominis, quare potest homo sycophanta aliter agere et loqui coram Mundo, et aliter cum familiaribus; coram Mundo agit et loquitur ex voluntate Externi sui hominis, et cum familiaribus ex Voluntate Interni; sed hic intelligitur Voluntas Interni hominis, ubi est regnans ejus amor. Ex his paucis constat, quod interior Voluntas sit ipse homo, est enim ibi esse et essentia vitae ejus; Intellectus est forma ejus, per quam Voluntas suum amorem visibilem sistit. Omne quod homo amat, et ex amore vult, est liberum, nam quicquid ex Voluntatis internae amore procedit, est jucundum vitae ejus; et quia idem est esse vitae ejus, est quoque proprium ejus, quae causa est, quod id quod ex libero hujus Voluntatis recipitur, maneat, addit enim se proprio. Contrarium est, si aliquid in non libero infertur, hoc non ita recipitur; sed de hoc in sequentibus.