593．至于导致属世人变成两种形式的分离，实际上它既是意愿的分离，也是其中思维的分离。因为人的每个行为皆始于其意愿，每句话皆始于其思维，所以，人在第一意愿下面形成了第二意愿，同样形成第二思维，但这二者仍构成属世人。人自己形成的这个意愿，可称作身体的意愿，因为它迫使身体行为道德，而第二思维可称作肺的思维，因为它迫使口舌说觉知里的话。这第二思维和意愿合在一起，好比紧贴树之外皮的内皮，或紧贴蛋壳的那层膜。内在属世人就在这些东西里，若他是恶，就好比烂树的木头，但刚才提及的木头周围的外皮与内皮看似完好，或好比白壳里的臭鸡蛋。然而，关于这天生的内在属世人，我还要说明几点。其意愿倾向于各种邪恶，由此而来的思维则倾向于各种虚假。这就是那必须重生的内在人，因为除非它重生，否则，它只会仇恨属仁爱的一切，因而向属信的一切发怒。由此可知，这属世的内在人必须先重生，外在人再藉着它重生，因为这符合次序。相反，藉着外在使内在重生有违次序，因为内在不但总体，而且每一细节上都类似于外在的灵魂，所以它就在于一个人所说的每个字里面，而它在这些东西里的存在超越人类所知。由于这个原因，天人从人的一个行动就能觉察他的意愿，从他的一句话就能觉察他的思维，无论是地狱的还是天堂的。他们就这样了解整个人，他们通过声调能判断他的思之情，通过一个手势或行为举止能判断他的意之爱。他们能觉察这一切，不管他如何模仿基督徒或道德公民。
593. 至于导致属世人变成两种形式的分离, 实际上它既是意愿的分离, 也是其中思维的分离。 因为人的每个行为皆始于其意愿, 每句话皆始于其思维, 所以, 人在第一意愿下面形成了第二意愿, 同样形成第二思维, 但这二者仍构成属世人。 人自己形成的这个意愿, 可称作身体的意愿, 因为它迫使身体行为道德, 而第二思维可称作肺的思维, 因为它迫使口舌说觉知里的话。 这第二思维和意愿合在一起, 好比紧贴树之外皮的内皮, 或紧贴蛋壳的那层膜。 内在属世人就在这些东西里, 若他是恶, 就好比烂树的木头, 但刚才提及的木头周围的外皮与内皮看似完好, 或好比白壳里的臭鸡蛋。 然而, 关于这天生的内在属世人, 我还要说明几点。 其意愿倾向于各种邪恶, 由此而来的思维则倾向于各种虚假。 这就是那必须重生的内在人, 因为除非它重生, 否则, 它只会仇恨属仁爱的一切, 因而向属信的一切发怒。 由此可知, 这属世的内在人必须先重生, 外在人再藉着它重生, 因为这符合次序。 相反, 藉着外在使内在重生有违次序, 因为内在不但总体, 而且每一细节上都类似于外在的灵魂, 所以它就在于一个人所说的每个字里面, 而它在这些东西里的存在超越人类所知。 由于这个原因, 天人从人的一个行动就能觉察他的意愿, 从他的一句话就能觉察他的思维, 无论是地狱的还是天堂的。 他们就这样了解整个人, 他们通过声调能判断他的思之情, 通过一个手势或行为举止能判断他的意之爱。 他们能觉察这一切, 不管他如何模仿基督徒或道德公民。
593. As for the earthly self being split into two levels, this is an actual division of both will and thought. Every action that we take originates in our will; every word we say originates in our thought. Below our first earthly will, we ourselves create a second will and a second thought process, which also belong to our earthly self. The will that we create ourselves could be called our bodily will, because it drives the body to behave in moral ways. The thought process that we create ourselves could be called lung-related thought, because it drives our lips and tongue to say things that show a good understanding.
Taken together, this type of thought and this will can be compared to the inner bark that adheres to the outer bark of a tree; or it can be compared to the membrane that adheres to the shell of an egg. Behind this self-made thought and will lies the inner earthly self. If we are evil, our inner earthly self is like rotten heartwood within a tree whose outer and inner bark appears whole; or like a rotten egg inside a clean white shell.
[2] Now to the nature of the inner earthly self that we are born with. Its will has a tendency toward evils of every kind and therefore its thinking has a tendency toward falsities of every kind. This inner self, then, is what needs to be regenerated. If it is not regenerated, it harbors hatred toward everything related to goodwill and anger at everything related to faith.
It follows, then, that our inner earthly self must be regenerated first, and our outer self must then be regenerated through our inner self. This sequence follows the divine design. To regenerate our inner self through our outer self would go contrary to the divine design, because the inner self acts as the soul of the outer self, not only in a general way but in every detail. The inner self is present in everything we say, without our even realizing it. This is what allows angels to perceive the quality of our will from a single action of ours, and the quality of our thinking from a single thing we say - the "quality" meaning whether we are hellish or heavenly. As a result, they have complete knowledge of us. From our tone of voice they perceive the interests that drive our thinking; from a gesture of ours, or the form of one action, they perceive the love that resides in our will. They detect this no matter how good we are at presenting ourselves as a Christian and a moral citizen.
593. As for the division of the natural man into two forms, there is a real division there both of the will and of the thought-process. For every action a person does starts from his will, and everything he says starts from his thinking. A second will is therefore formed by the person at a lower level than the first; and likewise a second thought-process, but still both of them constitute the natural man. This will, formed by the person himself, can be termed the bodily will, because it impels the body to behave in a moral fashion. That second thought-process can be termed the lung thought-process, because it impels the tongue and lips to speak what is in the understanding. This second thought-process and will together can be compared to the bast which adheres to the inner surface of the bark of a tree, or to the membrane adhering to the shell of an egg. The internal natural man is inside these, and if wicked, that man can be compared to the wood of a rotten tree, around which the bark just mentioned and the bast look whole, or to a rotten egg inside a white shell.
[2] However, I must describe what the internal natural man is like from birth. His will is prone to evils of every kind, and so his thinking is prone to falsities too of every kind. This then is the internal man which needs to be regenerated. For unless this is regenerated, there is nothing but hatred for everything to do with charity, and so rage against everything to do with faith. It follows from this that the natural internal man must be regenerated first, and the external by means of the internal, for this is the proper order. To regenerate the internal by means of the external is contrary to proper order, for the internal resembles a soul in the external, not only in general, but also in every detail. Consequently it is contained in each thing a person says without his being aware of it. That is why angels perceive from a single act by a person what his will is like, and from a single utterance what his thought-process is like, whether it is hellish or heavenly. Thus they get to know the whole person. From a sound they can judge the affection of his thinking and from a gesture or type of action the love of his will. These things they perceive, however much he pretends to be a Christian and a respectable citizen.
593. As to the division of the natural man into two forms, it is an actual division both of will and of thought therein; for every action of man goes forth from his will, and every word from his thought; consequently another will is formed by man beneath the first, and likewise another thought; but the two still constitute the natural man. This will which is being formed by the man, may be called a bodily will, because it impels the body to make a show of moral activities, and that thought may be called pulmonary thought, because it impels the tongue and lips to utter such things as belong to the understanding. This outer thought and will taken together may be likened to the inner bark that adheres to the outer bark of a tree, or to the membrane that adheres to the shell of an egg. Within these is the internal natural man, who, if evil, may be likened to a tree the wood of which is rotten, but about which the aforesaid outer and inner barks seem sound; as also to a rotten egg in a white shell. But something shall also be said about what the internal natural man is by birth. Its will inclines to evils of every kind and the thought therefrom is inclined to falsities of every kind. This then is the internal man that is to be regenerated, for unless it is regenerated it is nothing but hatred against everything that belongs to charity, and consequent rage against all things belonging to faith. From this it follows that this natural internal man must first be regenerated, and by means of it the external; for this is according to order; while to regenerate the internal by means of the external would be contrary to order; for the internal is like a soul in the external, not only in general but also in every particular, consequently it is in every least word one speaks; it is present in these beyond what man knows. Because of this the angels, from a single action of a man, can perceive what his will is, and from a single word what his thought is, whether infernal or heavenly. Thus they know the entire man; from the tone of his voice they have a perception of his thought's affection, and from the gesture or the form of his action they have a perception of his will's love. And this they have, however he may simulate a Christian or a moral citizen.
593. This division of the natural man into two forms is an actual division of both will and thought, for all a man's actions proceed from the will, and all his speech from the thought. Thus a second will is formed by him below the first, and similarly another thought; but still both constitute the natural man. This second will which is formed by the man may be called his corporeal will, because it moves the body to act morally; and this second thought may be called pulmonary thought, because it moves the tongue and lips to speak such things as are of the understanding. This thought and this will together may be compared to the thin skin that adheres to the inside of the bark of a tree, and to the membrane that lines the shell of an egg. The internal natural man is within them, and if this is evil, it may be compared to the wood of a rotten tree about which the bark with its thin skin appears entire, and also to a rotten egg within a white shell.
The nature by birth of the internal natural man will now be described. Its will is prone to evils of every kind, and its thought, originating in the will, is equally prone to falsities of every kind. This, then, is the internal man which must be regenerated; for unless this is done, there is nothing but hatred against all things that pertain to charity, and anger against all things of faith. Hence it follows that the internal natural man must be regenerated first, and by means of it the external, for this is according to order. To regenerate the internal man by means of the external is contrary to order; for the internal is a soul within the external, not only in general but also in every particular. It is consequently in every single word that the external utters, although the man is not aware of it. This is the reason that the angels perceive the nature of a man's will from a single action, and the nature of his thought from a single word, whether these are infernal or heavenly. Thus they know at once the whole man, perceiving by the tone of his voice the affection of his thought, and by his gesture or from the form his action takes, the love of his will. These things the angels perceive, however a man may counterfeit the Christian and the moral citizen.
593. Quod divisionem naturalis hominis in binas formas attinet, est actualis divisio tam voluntatis quam cogitationis ibi, nam omnis actio hominis proficiscitur a voluntate ejus, et omnis loquela a cogitatione, quare alia voluntas ab homine formata est infra priorem, similiter alia cogitatio, sed usque utraque haec constituit naturalem hominem; haec voluntas quae ab homine formatur, vocari potest voluntas corporea, quia agit corpus ad gesticulandum se moraliter, et illa cogitatio vocari potest cogitatio pulmonaris, quia agit linguam et labra ad loquendum talia quae intellectus sunt. Haec cogitatio et illa voluntas simul comparari possunt philyrae quae intus adhaeret cortici arboris, ac membranae quae testae ovi, inter quas est internus naturalis homo, qui si malus, comparari potest ligno arboris putris, circum quod dictus ille cortex cum sua philyra apparet integer, et quoque ovo putido intra testam albam.
[2] Qualis autem internus naturalis homo est a nativitate, dicetur; voluntas ejus inclinat ad mala omnis generis, et cogitatio inde ad falsa etiam omnis generis; hic itaque internus homo est, qui regenerandus est, nam nisi hic regeneratur, non est nisi odium contra omnia quae charitatis sunt, et inde excandescentia contra omnia quae fidei sunt. Inde sequitur, quod primum regenerandus 1 sit naturalis internus homo, et per hunc externus, hoc enim secundum ordinem est, at regenerare internum per externum contra ordinem est; internum enim est sicut anima in externo, non modo in communi, sed etiam in omni particulari, proinde in singulis quae loquitur, inest illis, praeter quod homo id sciat; inde est, quod Angeli ex una actione hominis percipiant qualis ejus voluntas est, et ex una loquela ejus qualis ejus cogitatio, sive infernalis sive coelestis sit, inde noscunt totum hominem, ex sono percipiunt affectionem ejus cogitationis, et ex gestu seu forma actionis amorem ejus voluntatis; illa percipiunt, utcunque simulat Christianum et civem moralem.
Footnotes:
1. Prima editio: regerandus.