154、若非是人的自我，或源于人的自我，任何邪恶和虚假都不可能存在，因为人的自我是邪恶本身，这意味着人完全是邪恶和虚假。我从以下事实清楚明白这一点：当人的自我之物在灵人界呈为可见时，它们看上去如此丑陋，以至于没有人能描绘出比这更丑陋的东西了；然而，这自我之物照着自我的性质而各不相同。因此，人若瞥见他的自我之物，必对自己感到恐惧，想要逃避自己，如同逃避魔鬼一般。而另一方面，人的自我之物一旦被主赋予生命，看上去又美丽又可爱，并照着添加了主的属天品质的生命而各不相同。事实上，那些获得仁爱，或因仁爱而活过来的人看似少男少女，有着极其漂亮的面孔。而那些获得纯真的人则看似赤身的婴孩，胸前环绕着各种花环，头上戴着冠冕；他们住在钻石般的光芒中，嬉戏玩耍，拥有源于至内在的一种幸福感。
New Century Edition
Cooper(2008,2013)
[NCE]154. Nothing evil or false can possibly exist that is not our own and the product of our "autonomy." Human selfhood is wickedness itself, and consequently a human being is nothing but evil and falsity.
This fact has stood out whenever I have seen people's intrinsic characteristics presented visually in the world of spirits.{*1} The sight is as ugly as any a painter could paint — with variations, according to the nature of the particular personality involved. It is so hideous that the individual whose traits are being displayed shudders at herself or himself and wants to run, as if from the Devil.{*2} When the Lord gives life to our intrinsic characteristics, though, they look lovely and beautiful — with variations, depending on the particular life involved and the heavenly quality the Lord can add to it. Those provided with charity, or enlivened by it, look like boys and girls with strikingly beautiful faces. Those for whom the quality is innocence look like toddlers, naked but decked out in different ways, with flower garlands around their chests or tiaras on their heads, living at play in diamond-bright air, attuned to the happiness that wells up from deep within.
Footnotes:
{*1} Here Swedenborg alludes to a striking feature of the spiritual world: the characteristics, moods, and thoughts of individuals may be represented around them in any of a vast variety of displays (see also notes 1 in 18, 1 in 41). For example, a hypocrite is said to create a display like a snake shedding its skin (Spiritual Experiences [Swedenborg 1998-2002] 4351), and those who think obscene things actually project obscene displays around them (Spiritual Experiences [Swedenborg 1998-2002] 1695). The displays emanating from good people, however, may be extremely beautiful (Spiritual Experiences [Swedenborg 1998-2002] 2350). Spirits are said to actually use such projections as adjuncts to their speech (Secrets of Heaven 1641:2) or as complete substitutes for it (1764); and as tools to educate children in the next world (2299). [SS]
{*2} Swedenborg here casually mentions "the Devil," which readers might take to mean one supreme "Satan," or "Lucifer," that is, an angel who was cast down and became the ruler of hell (a concept based on Isaiah 14:12; see also note 1 in 254), or else a single evil force opposite God. Both conceptions were general among Christians in Swedenborg's times; but in fuller discussions elsewhere, Swedenborg asserts that they are false. In his usage, "the Devil" is a collective term for hell (see 251:2 of the present work; Heaven and Hell 311, 544; Last Judgment 14). His terminology for those who dwell in hell is flexible. He sometimes uses the term "evil spirits" to apply to all those in hell; but at other times he speaks of two classes of people in hell, one called "evil spirits," or "satans," and the other called "devils," or "demons." The distinction is outlined in Divine Love and Wisdom 273 and Divine Providence 310:3, and mentioned in Heaven and Hell 311:2 and True Christianity 281:12. Where Swedenborg makes the distinction, "evil spirits" are associated with false thoughts, love for the world, and justification of obsessions with evil, whereas "demons" are associated with demonic loves, love for oneself, and acting out obsessions with evil. In these cases he consistently describes "devils" or "demons" as more profoundly wicked than "evil spirits" or "satans." [JSR]
Potts(1905-1910) 154
154. Nothing evil and false is ever possible which is not man's Own, and from man's Own, for the Own of man is evil itself, and consequently man is nothing but evil and falsity. This has been evident to me from the fact that when the things of man's Own are presented to view in the world of spirits, they appear so deformed that it is impossible to depict anything more ugly, yet with a difference according to the nature of the Own, so that he to whom the things of the Own are visibly exhibited is struck with horror, and desires to flee from himself as from a devil. But truly the things of man's Own that have been vivified by the Lord appear beautiful and lovely, with variety according to the life to which the celestial of the Lord can be applied; and indeed those who have been endowed with charity, or vivified by it, appear like boys and girls with most beautiful countenances; and those who are in innocence, like naked infants, variously adorned with garlands of flowers encircling their bosoms, and diadems upon their heads, living and sporting in a diamond-like aura, and having a perception of happiness from the very inmost.
Elliott(1983-1999) 154
154. Nothing evil or false can possibly exist that is not the proprium or derived from the proprium. For man's proprium is evil itself, which means that man is nothing but evil and falsity. This has become clear to me from the fact that when the contents of the proprium are presented to view in the world of spirits they look so ugly that nobody can paint any uglier picture. (Those contents vary however according to the nature of the proprium.) As a result when anyone is offered a glimpse of the contents of his proprium he is horrified at himself and wishes to run as though from the devil. On the other hand contents of the proprium which have been given life by the Lord look beautiful and attractive, varying according to the life to which a celestial quality that is the Lord's can be added. Indeed people who have received charity, that is, been made alive by it, look like boys and girls with very attractive faces. And people who have received innocence look like naked small children adorned in different ways with garlands of flowers twined around their breasts, and precious stones in their hair, living and playing in brightest light, with a sense of happiness stemming from the depths of their being.
Latin(1748-1756) 154
154. Nihil usquam malum et falsum datur quod non est proprium et ex proprio; nam proprium hominis est ipsum malum, inde homo non est nisi malum et falsum; quod constare mihi potuit ex eo quod cum propria videnda sistantur in mundo spirituum, appareant ita deformia ut deformius nusquam pingi possit, cum diversitate secundum proprii naturam, sic ut is cui ejus propria videnda praebentur, semet horreat et fugere velit ut diabolum. At vero propria quae vivificata sunt a Domino, apparent pulchra et venusta, cum varietate secundum vitam cui caeleste Domini applicari potest; et quidem qui praediti fuerunt seu vivificati charitate, apparent ut pueri et puellae venustissima facie; et qui innocentia, ut infantes nudi varie decorati, florum sertis circum pectus cincti, diadematibus circum caput, viventes et ludentes in aura adamantina, cum perceptione felicitatis ex intimis.