273# 一、处于邪恶并因此处于伪谬中的自然心智，是地狱的形式和映像。
关于自然心智在人体内的实体形式——也就是它在大脑中由灵性和自然两个世界的实体所构成的基本形态（这是自然心智最初的存在形式）——我们在此不作详细阐述。这个主题将在后续探讨心智与身体的对应关系时详细说明。
在此，我们主要关注自然心智的形式在其状态及其变化方面的特征，这些变化体现在知觉、思维、意向、意愿及其相关的心智活动中。当自然心智处于邪恶并因此陷入伪谬中时，就这些心智功能而言，它确实构成了地狱的具体形式和映像。
需要强调的是，这种功能性的形式必须建立在实体形式的基础之上，因为没有实体形式作为基础，状态的变化就无法发生。这就像视觉必须依赖眼睛，听觉必须依赖耳朵一样——功能离不开其物质基础。
【2】让我们来探讨自然心智如何反映地狱的形式和映像。这种对应关系表现在以下几个方面：
首先，在这种心智中，主导爱及其欲望构成了心智的基本状态，这就如同地狱中的魔鬼。而从这主导爱产生的各种伪谬思维，则如同追随魔鬼的群众。这种比喻并非随意使用，因为在圣言中，魔鬼和他的群众正是表达这种含义。
在地狱中，主导力量是源于自我之爱的统治欲望，这就是所谓的"魔鬼"。而从这种统治欲望衍生出的伪谬情感和思维，则构成了所谓的"群众"。这种模式在地狱的每个群体中都存在，只是根据具体情况有所变化，就像同一类事物会有不同的具体表现形式一样。
处于邪恶和伪谬中的自然心智也呈现出完全相同的形式。正因如此，当具有这种性质的自然人在死后，会自然而然地被吸引到与他性质相似的地狱群体中，并在各个方面与那个群体完全融为一体。这是因为他进入了与他的心智状态完全吻合的形式中。
【3】除了前面提到的主导爱外，还存在另一种爱，这种爱被称为撒但，它从属于先前我们讨论的被称为魔鬼的爱。这种撒但之爱的特征是：渴望通过各种邪恶手段占有他人的财物。在这种爱的影响下，人会发展出各种狡猾的恶意和诡计，这些就构成了它的追随者。
这两种爱形成了地狱的两个主要类别：在后一类地狱中的灵，通常被称为撒但；在前一类地狱中的灵，通常被称为魔鬼。
值得注意的是，那些公开行事的地狱之灵并不排斥这些称呼。这就是为什么当我们谈论地狱的整体时，会用"魔鬼和撒但"这个复合称呼。
【4】地狱和天堂的构造展现出精确的对应关系。正如天堂按照两种不同的爱被区分为属天王国和属灵王国，地狱也相应地分为两个主要部分。其中，魔鬼的地狱与属天的王国形成对立的对应，而撒但的地狱则与属灵的王国形成对立的对应。关于天堂的这种二元区分，《天堂与地狱》第20-28节中有详细说明。
自然心智若是这样的，就是地狱的形式，这是因为所有灵性形式在最大和最小之处都是相似的。就像每个天使都是一个微型的天堂（这一点在《天堂与地狱》第51-58节中有清楚的阐述），同样地，每个作为魔鬼或撒但的人或灵都构成了一个微型的地狱。
273、⑴陷入邪恶和由此而来的虚假的属世心智是地狱的一个形式和形像。我们在此无法描述在人里面存在于其物质形式中的属世心智的性质，也就是说，存在于自己形式中的属世心智的性质；这种形式是由两个世界的物质在大脑里面交织而成的，心智在大脑里面就居于其最初成分中。下文将给出关于这个形式的一个总体概念，那里将论述心智与身体的对应关系。在此只是说一说其形式的状态及其变化，这些状态及其变化产生感知、思维、意图、目的，以及与它们相关的其它效果。因为就这些状态和变化而言，陷入邪恶及其虚假的属世心智是地狱的一个形式和形像。这样一种形式会以一个物质形式为一个主体；因为没有一个物质形式作为主体，状态的变化是不可能的，就像视觉没有眼睛是不可能的，或听觉没有耳朵是不可能的一样。
关于类似地狱的属世心智的形式或形像，该形式或形像是这样：主导爱及其欲望，也就是属世心智的普遍状态，如同地狱里的魔鬼；由这主导爱所产生的虚假思维则如同魔鬼的同伙。在圣言中，魔鬼及其同伙没有别的意思。此外，这种情况都是一样的，因为在地狱，出于爱自己而对统治的爱是主导爱。在那里，这种爱被称为魔鬼；对由这爱所产生的虚假的情感和思维则被称为他的同伙。地狱的每个社群都是这样，其区别类似于同一个属之下的各个种类之间的区别。陷入邪恶和由此而来的虚假的属世心智都在同样的形式中；因此，具有这种品性的属世人死后就进入与自己相似的地狱社群，然后他在每一件事上都与该社群一致行动；因为他进入了自己的形式，也就是进入了自己的心智状态。
还有一种爱，被称为撒旦，从属于前面被称为魔鬼的爱；这是一种对利用各种邪恶手段占有他人财物的爱。诡计多端和阴险狡诈是它的同伙。在这个地狱里的人统称为撒旦，而在前一个地狱里的人统称为魔鬼；他们当中那些在那里不暗中行动的人也不否认自己的名号。正因如此，整个地狱被称为魔鬼和撒旦。
地狱照着这两种爱大体分为两种，因为众天堂照它们的两种爱分为两个国度，即属天国度和属灵国度。魔鬼地狱因对立而对应于属天国度，撒旦地狱因对立而对应于属灵国度。天堂分为两个国度，即属天国度和属灵国度，对此，可参看《天堂与地狱》(20-28节)。如所描述的这种属世心智之所以在形式上是一个地狱，是因为每种属灵形式无论在最大之物上还是在最小之物上，都像它自己。正因如此，每位天使都是一个最小形式的天堂，正如《天堂与地狱》(51-58节)一书所说的那样。由此可推知，每一个为魔鬼或撒旦的世人或灵人都是一个最小形式的地狱。
273, 1. An earthly mind engaged in things evil and false is a form and an image of hell. I cannot describe at this point what an earthly mind is like in its substantive form within us, what it is like in the form derived from the substances of the two worlds woven together in our brains, where that mind primarily dwells. A general picture of this form will be offered later, where I will be dealing with the correspondence of the mind and the body. At this point, I need only say something about the states of that form and the changes of state that give rise to perceptions, thoughts, aims, intentions, and what is associated with them, since it is in regard to these that an earthly mind engaged in evil and false pursuits is a form and an image of hell. This form establishes a substantive form as a ground--changes of state cannot occur apart from a substantive form as their ground, just as there can be no sight without an eye and no hearing without an ear.
As for the form or image by which the earthly mind reflects hell, that form and image is like this. The dominant love, together with its urges, being the general state of this mind, acts the part of a devil in hell; and the distorted thoughts that arise from that dominant love are like that devil's gang. Nothing more nor less than this is meant in the Word by "the Devil and its cohorts."
The situation is much the same, since the dominant love in hell is a love of power for selfish reasons. That is what is referred to as "the Devil" there; and attractions to what is false, with the thoughts that arise from that love, are referred to as "the Devil's gang." It is the same in each of hell's communities, with differences like individual variations on a single theme.
An earthly mind that is engaged in evil and therefore false pursuits has a similar form; so after death, earthly-minded people of this kind come into a community of hell that resembles themselves. They then behave in unison with that hell in every respect. They are actually coming into their own form, that is, into the state of their own minds.
There is also another love, called satan, secondary to the earlier love called the devil. This is the love of owning the assets of other people, using fair means or foul. Malice, deviousness, and deceit are its gang.
People who are in this hell are called satans collectively, while people in the former hell are called devils collectively. In fact, the ones who do not act in secret do not reject the title. This is why the hells as a whole are called "the Devil" and "Satan."
The reason the two hells are broadly distinguished by these two loves is that all the heavens are distinguished by two loves into two realms, a heavenly one and a spiritual one. The demonic hell is an inverse parallel to the heavenly realm and the satanic hell an inverse parallel to the spiritual one. (On heaven's division into two realms, a heavenly one and a spiritual one, see Heaven and Hell 26-28 [20-28].)
The reason this kind of earthly mind is a hell in form is that every spiritual form is the same in its largest and smallest manifestations. This is why every angel is a heaven in smaller form, as has also been explained in Heaven and Hell 51-58. It also follows from this that every individual or spirit who is a devil or satan is a hell in smaller form.
273. (1) The natural mind which is caught up in evils and their resulting falsities is a form of and image of hell. We cannot describe here the nature of the natural mind as it exists in its substantial form in a person, or as it exists in its form woven of substances from both worlds in the brain, where that mind resides in its first elements. An overall idea of that form will be presented in subsequent discussions when we come to take up the correspondence of the mind and body.
Here we will say something about its form only in respect to its states and their changes which produce perceptions, thoughts, intentions, purposes, and other effects connected with them. For it is in respect to these that the natural mind which is caught up in evils and their resulting falsities is a form of and image of hell. This form presupposes a substantial form as the objective reality of which it is predicated, for changes of state are impossible without a substantial form as their subject, just as sight is impossible without an eye, or hearing without an ear.
[2] As regards the form or image, therefore, in which the natural mind resembles hell, that form or image is such that the dominant love with its lusts - which is the universal state of this mind - is as the devil is in hell, and the thoughts of falsity arising from that dominant love are as the devil's crew. Nor is anything else meant in the Word by the devil and his crew.
The case with each is also the same, for in hell the love of ruling from the love of self is the dominant love. This love is there called the devil, and the affections for falsity arising from that love with their accompanying thoughts are called his crew. It is the same in every society of hell, with diversities like the diversities found in species of the same genus.
In the same form, too, is the natural mind which is caught up in evils and their resulting falsities. Consequently the natural person who is of such a character comes also after death into a society of hell like him, and he then acts in concert with it in each and every thing that he does. For he comes into his own form, that is, into the states of his own mind.
[3] Subordinate to the first love called the devil is another love as well, called Satan. This is a love of possessing the goods of others by any evil art whatever. Clever malicious practices and cunning devices are its crew.
People who are in this latter hell are in general called satanic spirits, while people in the first hell are in general called devils; and those who do not act there in a clandestine manner do not deny their name. It is in consequence of this that the hells collectively are called the devil and Satan.
[4] The hells have been distinguished in general into two in accordance with these two loves for the reason that the heavens have all been distinguished into two kingdoms - the celestial kingdom and spiritual kingdom - in accordance with their two loves. The diabolic hell by opposition corresponds to the celestial kingdom, and the satanic hell by opposition corresponds to the spiritual kingdom. (That the heavens have been distinguished into two kingdoms - the celestial kingdom and spiritual kingdom - may be seen in the book Heaven and Hell, nos. 20-28.)
The natural mind which is as described is in its form a hell for the reason that every spiritual form in the greatest and least of its occurrences is the same. So it is that every angel is a heaven in smaller form (as we showed also in the book Heaven and Hell 51-58). It follows from this that every person or spirit who is a devil or satan is a hell in smaller form.
273. (i) The natural mind which is in evils and consequent falsities is a form and image of hell. It is impossible here to describe the nature of the natural mind in man in its substantial form, that is, its nature in its own form woven out of the substances of both worlds in the brains where that mind resides in its first principles. The universal idea of that form will be given in what follows where the correspondence of the mind and body is to be treated of. Here something will be said only about its form as regards states and their changes whereby perceptions, thoughts, intentions, volitions and their belongings are manifested; for as regards these states and changes, the natural mind which is in evils and consequent falsities is a form and image of hell. This form supposes a substantial form as a subject, for without a substantial form as a subject, changes of state are impossible, just as sight is impossible without an eye, and hearing without an ear. Therefore as regards the form or image by which the natural mind reflects hell, that form or image is such that the ruling love with its lusts, which is the universal state of that mind, is like the devil in hell, and the thoughts of the false, arising out of that ruling love, are like the devil's crew. Nothing else is understood in the Word by the devil and his crew. The case is similar also [in hell], for in hell there is a love of ruling from the love of self, a reigning love, called there the devil, and affections of the false with the thoughts arising out of that love, are called his crew. It is the same in every society in hell, with differences such as the differences of species in one genus. Also in a similar form is the natural mind which is in evils and consequent falsities. Therefore also the natural man who is of this character comes, after death, into a society of hell similar to himself, and then, in each and every particular, he acts in unison with it, for he comes into his own form, that is, into the states of his own mind. There is also another love, called satan, subordinate to the former love which is called the devil; this is the love of possessing the goods of others by every evil device. Malicious villanies and subtleties are its crew. Those who are in this hell are generically called satans, and those in the former, devils; and such of them as act openly there do not disown their name. Hence it is that the hells as a whole are called the devil and satan. The two hells are generically distinguished in accordance with those two loves, because all the heavens are distinguished into two kingdoms, the celestial and the spiritual, in accordance with two loves. And the diabolic hell corresponds, by opposites, to the celestial kingdom, while the satanic hell corresponds, by opposites, to the spiritual kingdom. It may be seen in the work HEAVEN AND HELL (20-28) that the heavens are distinguished into two kingdoms. The natural mind which is of such a character is in form a hell because every spiritual form is like itself in greatest and in least things. Therefore it is that every angel is a heaven in lesser form, as has also been shown in the work HEAVEN AND HELL (51-58). From this it also follows that every man or spirit who is a devil or a satan is a hell in lesser form.
273. (1) The natural mind that is in evils and in falsities therefrom is a form and image of hell. The nature of the natural mind in man in its substantial form cannot here be described, that is, its nature in its own form woven out of the substances of both worlds, in the brains where that mind in its first principles, has its seat. The universal idea of that form will be given in what follows, where the correspondence of the mind and body is to be treated of. Here somewhat only shall be said of its form as regards the states and their changes, whereby perceptions, thoughts, intentions, volitions, and their belongings are manifested; for, as regards these states and changes, the natural mind that is in evils and their falsities is a form and image of hell. Such a form supposes a substantial form as a subject; for without a substantial form as a subject, changes of state are impossible, just as sight is impossible without an eye, or hearing without an ear. In regard, then, to the form or image wherein the natural mind images hell, that form or image is such that the reigning love with its lusts, which is the universal state of that mind, is like what the devil is in hell; and the thoughts of the false arising out of that reigning love are, as it were, the devil's crew. By "the devil" and by "his crew" nothing else is meant in the Word. Moreover, the case is similar, since in hell there is a love of ruling from love of self, a reigning love, called there the "devil;" and the affections of the false, with the thoughts arising out of that love, are called "his crew." It is the same in every society of hell, with differences resembling the differences of species in a genus. And the natural mind that is in evils and in falsities therefrom is in a similar form; consequently, a natural man who is of this character comes, after death, into a society of hell similar to himself, and then, in each and every particular, he acts in unison with it; for he thus enters into his own form, that is, into the states of his own mind. There is also another love, called "satan," subordinate to the former love that is called the devil; it is the love of possessing the goods of others by every evil device. Cunning villainies and subtleties are its crew. Those who are in this hell are generally called satans; those in the former, devils; and such of them as do not act in a clandestine way there do not disown their name. From this it is that the hells, as a whole, are called the Devil and Satan. The two hells are generically divided in accordance with these two loves, because all the heavens are divided into two kingdoms, the celestial and the spiritual, in accordance with two loves; and the devil - hell corresponds, by opposites, to the celestial kingdom, and the satan - hell corresponds, by opposites, to the spiritual kingdom. That the heavens are divided into two kingdoms, the celestial and the spiritual, may be seen in the work Heaven and Hell (n. 20-28). The reason why a natural mind of such a character is in form a hell, is that every spiritual form is like itself both in what is greatest and in what is least; therefore every angel is, in lesser form, a heaven, as is also shown in the work on Heaven and Hell (n. 51-58); from which it follows that every man or spirit who is a devil or a satan is, in lesser form, a hell.
273. I. Quod Mens naturalis, quae in malis et inde falsis est, sit forma et imago inferni. Qualis Mens naturalis in sua forma substantiali est apud hominem, seu qualis est in sua forma ex substantiis utriusque Mundi contexta in Cerebris, ubi illa Mens in suis primis residet, hic non describi potest[;] universalis idea de illa forma in sequentibus, ubi de correspondentia Mentis et Corporis agendum est, dabitur. Hic solum aliquid dicetur de forma ejus quoad status et eorum mutationes, 1 per quas sistuntur perceptiones, cogitationes, intentiones, voluntates, et quae illarum sunt; nam Mens naturalis quae in malis et inde falsis est, quoad illas est forma et imago inferni; haec forma ponit formam substantialem ut subjectum, status enim mutationes 2 absque forma substantiali, quae subjectum, non dari possunt, prorsus sicut visus non absque oculo, et auditus absque aure.
[2] Quod itaque formam seu imaginem, qua mens naturalis refert infernum, attinet, est illa forma et imago talis, 3 quod amor regnans cum ejus concupiscentiis, qui est status universalis hujus Mentis, sit sicut in inferno est diabolus, et quod cogitationes falsi ex amore illo regnante oriundae, sint sicut diaboli turba; per diabolum et per ejus turbam, nec aliud in Verbo intelligitur. Similis etiam res est, nam in Inferno est Amor dominandi ex amore sui 4 Amor regnans[;] hic ibi vocatur diabolus, ac affectiones falsi cum cogitationibus ex illo amore oriundae vocantur ejus turba: simile est in unaquavis societate inferni, cum differentiis, quales sunt differentiae specificae unius generis. In simili forma est quoque Mens naturalis quae in malis et inde falsis est: quare etiam homo naturalis qui talis est, post mortem in societatem inferni sibi similem venit, et tunc in omnibus et in singulis unum cum illa agit; venit enim in suam formam, 5 hoc est, in suae mentis status.
[3] Est quoque alius Amor, qui vocatur Satanas, subordinatus priori amori qui vocatur diabolus[;] ille est amor possidendi bona aliorum quacunque arte mala[;] malitiae ingeniosae et astutiae sunt ejus turba. Qui in hoc Inferno sunt, illi in genere vocantur Satanae, et qui in priori, illi in genere vocantur diaboli; et qui non clandestine ibi agunt, non renuunt suum nomen; inde est, quod 6 Inferna in composito appellentur Diabolus et Satanas.
[4] Quod duo Inferna secundum duos illos amores in genere distincta sint, est quia omnes Coeli in duo Regna, Coeleste et Spirituale, secundum duos amores distincti sunt, ac Infernum diabolicum ex opposito correspondet Regno Coelesti, ac Infernum satanicum ex opposito correspondet Regno spirituali: quod Coeli in duo Regna, Coeleste et Spirituale, distincti sint, videatur in Opere DE COELO ET INFERNO 20-28 7 . Quod Mens naturalis quae talis est, sit in forma Infernum, est quia omnis forma spiritualis in maximis et minimis est sibi similis; inde est, quod unusquisque 8 Angelus sit Coelum in minore forma, ut quoque in Opere de COELO ET INFERNO 51-58, ostensum est; ex hoc etiam sequitur, quod unusquisque homo seu spiritus, qui est diabolus vel satanas, sit infernum in minore forma.
Footnotes:
1. Prima editio: multationes,
2. Prima editio: multationes
3. Prima editio: talis;
4. Prima editio: sui,
5. Prima editio: formam;
6. Prima editio: qnod
7. Prima editio: 26
8. Prima editio: unusqusque