227# 这些原因正是导致如此严重后果的根源。但由于人们对这些原因知之甚少，因此需要加以详细解释，使其能够清楚地展现在理性面前。
第一点：无论人出于意志所思、所言、所行的，无论是善是恶，都会归属于他，并且永远保留下来。这一点在上文（第78-81节）已经说明过了：因为人有外在的、也就是自然的记忆，也有内在的、即灵性的记忆。在这内在的记忆中，人在世时出于意志所思想、所说、所做的一切，无一不被铭刻下来，甚至没有丝毫遗漏。这种记忆就是他的“生命册”，死后会被开启，并以此为依据接受审判。关于这种记忆，在《天堂与地狱》（第461-465节）中有更详细的说明，那些内容都是基于亲身经验所得。
【2】第二点：主通过祂的天命，不断地预见并安排，使恶归于恶，善归于善，从而让二者能够被分离。每个人身上都既有恶也有善，因为恶来自于人自己，而善则来自于主。人如果只在自己之中，也就是只在恶中，就不会有任何真正的生命；如果只在主之中，也就是只在善中，同样也不会有生命。因为人在这种状态下，就好像被窒息的人一样，不断地喘息，如同濒临死亡的人在挣扎；而在那种状态下，则完全丧失生命，因为没有任何善的恶本身就是死亡。因此，每个人都同时有善与恶；但区别在于：有的人内心深处归属于主，外在上则似乎属于自己；而另一些人内心深处属于自己，外在上则似乎属于主。前者是在善中，后者则是在恶中，尽管他们都同时具有善与恶。恶人之所以也有善，是因为他们在外在的公民和道德生活中表现出善，并且在某种程度上在外在的灵ntg 生活中也有善；此外，他们还被主保持在理性和自由之中，使他们有能力行善。正是通过这种善，主引导每一个人，包括恶人。从这些可以看出，主将善与恶加以区分，使一个在内里，一个在外表，从而防止二者混合。
【3】第三点：如果一个人先承认信仰的真理并照着去生活，后来又背弃并否认这些真理，这种分离就无法实现。这一点从前面所说可以理解：
首先，一个人出于意志所思想、言说和做过的一切，都会归属于他并永远保留；其次，主通过祂的天命，不断地安排，使善归于善，恶归于恶，并且能够将二者分开。对于那些内心是恶、外表是善的人，主在他们死后会将善与恶分离，把善拿走，只留下他们自己的恶。相反，那些内心是善的人，虽然外表上也曾像其他人一样追求财富、地位、享受世俗、顺从欲望，但他们的善与恶并没有混合，而是像内在与外在那样分开。因此，在外在表现上，他们在许多方面与恶人相似，但内在却不同。同样，那些恶人，虽然在外表上表现得像善人一样——无论是虔诚、敬拜、言谈还是行为——但他们的内心其实是恶的，在他们身上，善与恶也被分离。然而，那些曾经承认信仰真理、按照这些真理生活，却后来背弃、否认这些真理的人，尤其是公开否认的人，他们的善与恶就不再是分开的，而是混合在一起了。因为这样的人既把善归属于自己，也把恶归属于自己，于是善与恶就结合并混杂在一起。
【4】第四点：此时善与恶就会混杂在一起，无法分开。如果善与恶不能被分开，这样的人就无法进入天堂，也无法进入地狱。每个人最终都要归属于其中之一，而不能同时属于两者，否则他就会时而在天堂，时而在地狱。在天堂时却行地狱之事，在地狱时却行天堂之事；这样会扰乱并破坏所有周围人的生命——无论是天使的天堂生命，还是恶魔的地狱生命——最终导致每个人的生命都毁灭。因为每个人的生命都是他自己的，没有人能活在他人的生命里，更不可能活在与自己对立的生命中。因此，主在每个人死后，当人成为灵或属灵之人时，会把善与恶分开：对于内心是恶的人，把善与恶分开，把善拿走；对于内心是善的人，把恶与善分开，把恶拿走。这正如主所说：
凡有的，还要加给他，叫他有余；没有的，连他所有的也要夺去。（《马太福音》13:12，25:29；《马可福音》4:25；《路加福音》8:18, 19:26）
【5】第五点：因为善与恶必须在每个人身上被分开，而在这样善恶混合的人身上却无法分开，所以他们一切真正的人性都被摧毁了。——真正的人性在于，每个人凭借理性能够看见和明白，只要他愿意，什么是真理，什么是善，并且能够凭自由意志去愿望、思考、说话和行动，如前文所述。但对于那些把善与恶混合在一起的人来说，这种自由和理性都已经被摧毁，因为他们既不能从善中看见恶，也不能从恶中辨别善，因为二者已经合为一体。因此，他们不再拥有理性的能力，也失去了自由；这就是他们完全陷入疯狂妄想的原因，如前文所说，他们不再像真正的人，而像被皮肤包裹的骨头。因此，当提到他们时，不再称“他”或“她”，而称“它”。这就是那些以这种方式将圣洁与亵渎混合的人所遭遇的结局。不过，亵渎还有许多其他种类，并非所有情况都如此；这些将在后文进一步讨论。
227、有些原因会导致这种极其严重的恶果；由于对这些原因的无知，它们显得晦涩不明，所以必须加以解释，以使它们清楚显明给理解力。①凡一个人出于自己的意愿所思、所言、所行的，无论是善是恶，都会成为他的一部分，并保持不变。这在前面（78-81节）已说明。因为人有一个外部或属世记忆和一个内部或属灵记忆。人在世上出于自己的意愿所思、所言、所行的一切，无论总体还是细节，都被铭刻在他的内部记忆中，并且记录得如此完整和具体，以至于没有一个细节缺失。这记忆就是人的生命册，它在人死后会被打开，这个人便根据它受审判。关于该记忆，《天堂与地狱》一书（461-465节）中有根据实际经历对这记忆的详细记录。
②但主通过祂的圣治不断作出预见和安排，以便邪恶是单独的，良善也是单独的，因而两者可以分离。每个人都既处于邪恶，也处于良善，从自己处于邪恶，从主处于良善；他若不处于这两者，就无法存活。事实上，他若真的只在自己里面，因而只处于邪恶，就不会有任何生命；他若真的只在主里面，因而只处于良善，也不会有任何生命；因为在后一种生命状态下，他会不断费力地喘气，就像一个窒息的人，或一个垂死挣扎的人；而在前一种生命状态下，他会变得缺乏生命；没有任何良善的邪恶本身是死的。因此，每个人都处于这两者，区别在于：在一种情况下，人从内在在主里面，从外在似乎在自己里面；在另一种情况下，他从内在在自己里面，但从外在似乎在主里面。在后一种情况下，他处于邪恶；在前一种情况下，他处于良善；然而，无论在哪种情况下，这个人都既处于良善，也处于邪恶。恶人也处于这两者，因为他处于文明和道德生活的良善，表面上也处于属灵生活的某种良善，此外还被主保持在理性和自由之中，以便他能处于良善。主正是通过这种良善引导每个人，甚至引导恶人。由此可见，主使邪恶和良善保持分离，以便一个可以成为内层，另一个可以成为外层，因而规定它们不可混在一起。
③然而，如果人一开始承认信之真理，并照之生活，后来却倒退并否认它们，那么这一点就无法实现。这从前面所述清楚可知，首先：一个人出于自己的意愿所思、所言、所行的一切都会成为他的一部分，并保持不变；其次，主通过祂的圣治不断作出预见和安排，以便邪恶是单独的，良善也是单独的，因而两者可以分离。此外，它们在人死后被主分离。良善会从那些内在邪恶，外在良善的人那里被夺走，因此他们只剩下自己的邪恶。而那些内在良善，外在像其他人那样获取财富，寻求尊贵的职位，以各种世俗活动为快乐，偏爱某些欲望的人，情况正好相反。对这些人来说，良善和邪恶没有混在一起，而是像内在和外在一样保持分离。因此，就其外在形式而言，他们在许多方面就像恶人，但就其内在形式而言，却不是这样。而另一方面，有些恶人就其外在形式而言，在虔诚、敬拜、言行上表现得像善人，但就其内在形式而言，却是邪恶的；对这些人来说，邪恶也与良善分离。然而，对那些一开始承认信之真理，并照之生活，后来却转向对立面，抛弃这些真理的人来说，尤其是如果这些人否认它们，那么良善和邪恶就再也无法分离，而是混在一起。因为这种人既将良善归给自己，也将邪恶归给自己，从而把它们联结并混在一起。
④然后，人将良善与邪恶完全混在一起，以致它们无法分离。这一点从刚才所述可推知。如果邪恶无法与良善分离，良善也无法与邪恶分离，那么人既不能在天堂，也不能在地狱。每个人都必须要么在此处，要么在彼处，他不可能在这两者中，因为这样他就会时而在天堂，时而在地狱。当在天堂时，他会照地狱行动；当在地狱时，他会照天堂行动；因此，他会摧毁他周围所有人的生命，在天使当中摧毁天堂的生命，在魔鬼当中摧毁地狱的生命。这会导致两种生命都灭亡，因为每个人都必须拥有自己的生命，没有人会活在另一个人的生命中，更不会活在一种对立的生命中。这就是为何当每个人死后成为灵人或属灵人时，主都会在他里面或将良善与邪恶分离，或将邪恶与良善分离。如果他内在是邪恶，良善便与邪恶分离；如果他内在是良善，邪恶便与良善分离。这就是主说这些话的意图：
凡有的，还要加给他，叫他有余；凡没有的，连他所有的，也要夺去。（马太福音13:12；25:29；马可福音4:25；路加福音8:18；19:26）
⑤由于良善与邪恶必须在每个人里面分离，但在这样的人里面无法分离，所以他在真正为人本性的一切事物上都被毁了。每个人都从理性获得真正为人本性的东西，以及若愿意，看见并知道何为真理，何为良善的能力，还会获得自由意愿、思考、谈论并实行它的能力，如前所示（96-97节）。然而，对那些在自己里面将善恶混在一起的人来说，这自由及其理性已经毁掉了；这种人不能从良善看见邪恶，也不能从邪恶认识良善，因为这两者构成了一体。结果，他们不再拥有在其官能或能力中的理性，因而也不再拥有任何自由。这就是为何他们就像纯粹的荒诞幻觉，如前所述（226节）；并且看上去不再像人，而是像皮包的骨头。这也是为何当提到他们时，他们不再称为“他或她”，而是称为“它”。那些以这种方式将神圣之物与亵渎之物混在一起的人，其命运就是这样。不过，其它几种亵渎没这么可怕。下文将讨论这几种亵渎。
227. These are the causes from which such an aberration eventuates. However, because the causes reside in obscurity owing to people's ignorance of them, they need to be explained in order to become apparent to the sight of the intellect.
FIRST, that whatever a person is impelled by his will to think, speak and do, whether good or evil, becomes attached to him and remains: This we showed above in nos. 78-81. For a person has an external or natural memory, and an internal or spiritual memory. Imprinted on the internal or spiritual memory are each and every thing whatever that a person was impelled by his will in the world to think, speak and do, and this so completely that nothing is lacking. This memory is his "book of life," which is opened after death and according to which he is judged. 1(As regards this memory, we have presented more about it, from actual experience, in the book Heaven and Hell 461-465.)
[2] SECOND, that by His Divine providence the Lord nevertheless continually provides and disposes that evil may be by itself and good by itself, and thus that the two may be separated: Every person is impelled both by evil and by good, for he is of himself impelled by evil, and from the Lord by good. Moreover, a person's life depends on his being impelled by both, for if he were to be impelled by himself alone and so only by evil, he would be without any life. And if he were to be impelled by the Lord alone and so only by good, he would still be without any life. For a person in the latter condition of life would be as one suffocated, continually gasping for breath, like one dying in agony; and in the first condition of life he would be bereft of life, inasmuch as evil without any good is, in itself, lifeless. Consequently everyone is impelled by both. But the difference is that whereas one person is inwardly in the Lord and outwardly as though in himself, another is inwardly in himself, though outwardly as though in the Lord, and the latter is in a state of evil, and the former in a state of good, even though each is impelled by both. An evil person, too, is impelled by both, because he is impelled by the goodness of a civil and moral life, and also outwardly by some good of a spiritual life. Furthermore, he is kept by the Lord in the enjoyment of rationality and freedom, that he may be capable of good. This is the good by which every person, even an evil one, is led by the Lord.
It can be seen from this that the Lord separates evil and good, in order that the one may be interior and the other exterior, and thus He provides against their being mixed together.
[3] THIRD, that this cannot happen, however, if a person first acknowledges truths of faith and lives according to them, and afterward turns away and denies them: This is apparent from what we have already said: first, that everything a person is impelled by his will to think, speak and do becomes attached to him and remains; and secondly, that by His Divine providence the Lord continually provides and disposes that good may be by itself and evil by itself, and the two be separated.
The two are, moreover, separated by the Lord after death. In the case of people who are inwardly evil and outwardly good, the good is taken away and they are consequently left to their evil. The converse occurs in the case of people who are inwardly good, but who outwardly have, like others, acquired wealth, sought advancement, taken delight in various worldly entertainments, and indulged some lusts. In their case good and evil have nevertheless not been mixed together, but have been kept separate as something internal and something external. Thus in outward appearance they have been in many ways like evil people, but not in their inner character.
In the converse case, evil people, too, who in their piety, worship, speech and deeds have seemed in outward appearance to be good and yet in their inner character have been evil - in their case as well evil has been kept separate from good.
However, in people who have first acknowledged truths of faith and lived according to them, and afterward have gone off into the opposite direction and rejected them, and especially if they have denied them, goods and evils are no longer separate, but have been mixed together. For a person in such a case has attached to himself good and also evil, and has thus combined and commingled the two.
[4] FOURTH, that in that case he mixes good and evil together, to the point that they cannot be separated: This follows from what we have already said. And if evil cannot be separated from good, and good from evil, the person cannot be in heaven or in hell. Yet everyone must be either in one or in the other. He cannot be in both. For in such a case he would be sometimes in heaven, sometimes in hell; and when in heaven he would act as an agent for hell, and when in hell as an agent for heaven. Thus he would destroy the life of all around him - heavenly life in the case of angels, and hellish life in the case of devils - and everyone's life would perish as a result. For everyone has to have his own life. No one finds life in leading an alien life, still less a life opposed to his own.
So it is that in every person after death, when he becomes a spirit or spiritual person, the Lord separates good from evil, and evil from good - good from evil in people who are inwardly impelled by evil, and evil from good in people who are inwardly impelled by good. This accords with the Lord's words:
...whoever has, to him more will be given, that he may have abundance; and whoever does not have, from him even what he has will be taken away. (Matthew 13:12, 25:29. See also Mark 4:25; Luke 8:18, 19:26)
[5] FIFTH, that because good and evil must be separated in everyone, and in such a one they cannot be separated, therefore he is destroyed in regard to everything truly human in him: The truly human element in everyone is his ability from rationality to see and know, if he will, what is true and good, and also his ability from freedom to will, think, speak and do it, as we have previously shown. But this freedom is destroyed along with their rationality in people who have commingled good and evil in themselves; for they cannot from the perspective of good see evil, nor from the perspective of evil recognize good, as the two are bound up together. Therefore they no longer have any rationality with its ability or power, and so neither any freedom. That is why they are seemingly delirious phantasms merely, as said above, and no longer look like human beings, but like bones covered with some skin; and when they are referred to, are consequently called not he or she, but it.
Such is the fate of those who mix sacred things with profane ones in this way. But there are other kinds of profanation which nevertheless are not of this character, which we will consider in the next discussion.
Footnotes:
1. See Revelation 3:5, 13:8, 17:8, 20:12, 15, 21:27, 22:19. Cf. Philippians 4:3.
227. These are the reasons such disasters happen, but because of the darkness of ignorance, they need further explanation if they are to reach the light of comprehension.
(a) Everything we willingly think and say and do becomes part of us and remains so, whether it is good or evil. This has already been presented in 78-81. We have an outer or earthly memory and an inner or spiritual memory. In this latter memory is recorded everything we have willingly thought, said, and done in this world so inclusively and in such detail that nothing whatever is left out. This memory is our "book of life" that is opened after death and by which we are judged. (There is more about this memory in Heaven and Hell 461-465 [Heaven and Hell 461-469], drawn from personal experience.)
[2] (b) The Lord is constantly using his divine providence to make provisions and arrangements so that what is evil will be by itself and what is good by itself, and so that they can be kept separate. Each of us has both good and evil qualities. The evil ones come from us and the good ones from the Lord; and we could not be alive if we did not have both. If we were totally wrapped up in ourselves and therefore in our evil natures we would not have any trace of life; and if we were totally wrapped up in the Lord and therefore in our good natures we would not have any trace of life either. In the latter case, that is, we would be like people who are suffocating and constantly gasping for breath, or like people in the last throes of dying. In the former case life would have been snuffed out because evil totally devoid of anything good is intrinsically dead. So each of us has both. The difference is that for some the inner self is devoted to the Lord while the outer is apparently concerned with self, while in others the inner self is wrapped up in self and the outer is apparently devoted to the Lord. The one is focused on evil and the other on good, though both are present in each.
The reason evil people have both sides is that they are involved in the constructive activities of civic and moral living, and outwardly, too, in a kind of constructive spiritual life. Further, the Lord keeps them in enough rationality and freedom that they can engage in something good. It is this good through which all of us, even the evil ones, are being led by the Lord.
So we can see that the Lord keeps the evil and the goodness separate so that one is inside and the other outside, thus providing that they do not become mingled.
[3] (c) This cannot be accomplished, however, if we first acknowledge the truths that faith discloses and live by them and afterwards backslide and deny them. This can be seen from what has just been presented: first of all that everything we have willingly thought, said, and done becomes part of us and stays with us; and second, that the Lord is constantly using his divine providence to make provisions and arrangements that what is evil will be by itself and what is good by itself so that they can be kept separate. The Lord does separate them after our death. If we have been inwardly evil and outwardly good, then the goodness is taken away and we are left to our evil. In contrast, if we have been inwardly good, but--like everyone else--have outwardly struggled for wealth, vied for eminence, relished various worldly pleasures, and given in to some of our compulsions, then still the goodness and the evil in us have not been mingled but kept separate, one inside and the other outside. Outwardly, then, we have been very much like evil people, but not inwardly. Conversely, for evil people who have outwardly looked like good ones as far as their piety, worship, speech, and behavior are concerned, but who have still been evil inwardly, the evil is separated from the goodness in them as well.
However, if people have at first acknowledged the truths that faith discloses and have lived by them but later have turned in the opposite direction and rejected them (and especially if they have denied them), then their good and evil qualities are no longer separated but are mingled. That is, such people internalize good and also internalize evil, which unites and mingles them.
[4] (d) We then mingle what is good and what is evil so completely that they cannot be separated. This follows from what has just been said. If the evil in us cannot be separated from the goodness and the goodness from the evil, then we cannot be either in heaven or in hell. Each of us must be in one or the other, and we cannot be in both, now in heaven and now in hell. When we were in heaven we would be working for hell, and when we were in hell we would be working for heaven; so we would destroy the life of everyone around us, the heavenly life for angels and the hellish life for demons. This would be the end of life for both, since we all need our own life and cannot live in someone else's life, let alone in an opposite life.
This is why when we become spirits or spiritual people after our death, the Lord separates what is good from what is evil and what is evil from what is good in each one of us. The goodness is separated from the evil if we have been inwardly evil and the evil from the goodness if we have been inwardly good. This is the intent of the Lord's saying, "To all those who have, more will be given in abundance, and from those who do [not] have, even what they have will be taken away" (Matthew 13:12; Matthew 25:29; Mark 4:25; Luke 8:18; Luke 19:26).
[5] (e) Since what is good and what is evil need to be separated in each one of us, and since they cannot be separated in people like this, everything truly human about them is destroyed. What is truly human about us is our rationality, our ability to see and know, if we try, what is true and what is good, and also our ability freely to intend, think, say, and do it, as already explained [96-97]. However, both this freedom and its rationality are destroyed in people who have mingled good and evil in themselves. They cannot see what is evil from the perspective of what is good or recognize what is good from the perspective of what is evil because they have identified them with each other. This means that they no longer have either the actual or the potential ability to function rationally, so they no longer have any freedom. This is why they are simply like wild hallucinations, as already noted [226], and no longer look like people but like bones with some skin on them. It is why they are not called "he" or "she" when they are named, but "it." This is what finally becomes of people who mingle sacred things with profane ones in this fashion. There are, though, other kinds of profanation that are not so dire. These will be discussed in the next section.
227. These are the causes which give rise to such an enormity; but as they are in obscurity because of ignorance respecting them they must be so explained as to make them clear to the understanding.
First: Whatever a man thinks, speaks and does from his will, whether good or evil, is appropriated to him, and remains. This was shown above (n. 78-81). For man has an external or natural memory, and an internal or spiritual memory. Upon this internal memory is inscribed everything in general and in particular that he has thought, spoken and done in the world from his will, and that so completely and particularly that no detail is lacking. This memory is man's book of life, which is opened after death and according to which he is judged. Regarding this memory much more has been recorded from actual experience in the work HEAVEN AND HELL (n. 461-465).
[2] Second: The Lord by His Divine Providence continually foresees and disposes, that evil may be by itself and good by itself, and thus that they may be separated. Every man is both in evil and in good, in evil from himself, and in good from the Lord; and he cannot live unless he is in both. For if he were in himself alone, and thus in evil alone, he would not have any life; nor if he were in the Lord alone and thus in good alone, would he have any life; for a man in the latter state of life would be as if he were being suffocated, continually gasping for breath, or like one dying in agony; while in the former state of life he would become devoid of life; for evil without any good is in itself dead. Therefore every man is in both, the difference being that in the one case man is interiorly in the Lord and exteriorly as if in himself and in the other case he is interiorly in himself but exteriorly as if in the Lord. In the latter case the man is in evil and in the former in good; and yet in each case the man is both in good and in evil. The wicked man is in both because he is in the good of civil and moral life, and also outwardly in some measure of the good of spiritual life, besides being kept by the Lord in rationality and liberty, in order that it may be possible for him to be in good. This is the good by means of which every man, even a wicked man, is led by the Lord. From these considerations it may be seen that the Lord separates evil and good, so that one may be interior and the other exterior, and thus provides that they may not be mingled together.
[3] Third: This cannot be done if man first acknowledges the truths of faith and lives according to them, and afterwards departs from them and denies them. This is clear from what has just been stated; first, that everything a man thinks, speaks and does from his will is appropriated to him and remains; and second, that the Lord by His Divine Providence continually foresees and disposes that good may be by itself and evil by itself and that these may be separated. Moreover, they are separated by the Lord after death. With those who are interiorly wicked and outwardly good, the good is taken away and they are thus left to their own evil. The reverse happens with those who are interiorly good and who outwardly like other men have acquired wealth, have sought positions of dignity, have taken delight in various worldly activities and have favoured certain lusts. With these the good and the evil have not been mingled, but have been kept separate, like the internal and the external. Thus in their outward form they have in many respects resembled the wicked, but not in their internal form. On the other hand there are the wicked who have appeared in their outward form like the good in piety, worship, speech and deeds, and yet inwardly were wicked; with these also the evil is separated from the good. With those, however, who have first acknowledged the truths of faith and have lived according to them, and have afterwards gone contrary to them and have rejected them, and especially if they have denied them, good and evil are no longer separated but are mingled together. For such a man has appropriated to himself good and also evil, and has thus joined them and mingled them together.
[4] Fourth: He then mingles good and evil to such a degree that they cannot be separated. This follows from what has just been said, and if the evil cannot be separated from the good and the good from the evil the man can be neither in heaven nor in hell. Every man must be either in the one or in the other; he cannot be in both, for in that case he would be now in heaven and now in hell; and while in heaven he might be acting in favour of hell, and while in hell he might be acting in favour of heaven. Thus he would destroy the life of all around him, heavenly life with angels and infernal life with devils, whereby the life of everyone would perish. For the life of everyone must be his own; no one lives a life foreign to his own, still less one opposed to it. Hence it is that with every man after death, when he becomes a spirit or a spiritual man, the Lord separates the good from the evil and the evil from the good; the good from the evil with those who interiorly are in evil, and the evil from the good with those who interiorly are in good. This is in accordance with His own words:
Whosoever hath, to him shall be given, and he shall have more abundance; but whosoever hath (A.V. not), from him shall be taken away even that he hath. Matthew 13:12; 25:29; Mark 4:25; Luke 8:18; Luke 19:26.
[5] Fifth: Since the good and the evil in every man must be separated, and in such a person they cannot be separated, therefore he is destroyed as to everything that is truly human. Everyone has what is truly human from rationality, in that he can see and know, if he will, what is true and what is good, and also that he can from liberty will, think, speak and do it; as was shown before. This liberty, however, with its rationality has been destroyed with those who have mingled in themselves good and evil; for they cannot discern evil from good nor can they recognise good from evil since the two make one. Consequently they no longer have rationality in faculty or in power, nor therefore any liberty. For this reason, as was said above, they are like mere fantastic hallucinations; and they no longer appear like men but like bones covered with skin; and therefore when they are referred to they are not called "he" or "she", but "it". Such is the lot of those who in this manner mingle together what is holy with what is profane. However, there are several kinds of profanation which are not quite of this nature, and these will be treated in the following section.
227. Such are the causes from which this enormity springs; but as ignorance of them causes obscurity, they need to be so explained as to make them clear to the understanding. First: Whatever a man thinks, says, and does from his will, whether good or evil, is appropriated to him, and remains. This has been shown above (78-81). For man has an external or natural memory, and an internal or spiritual memory. Upon his internal memory each and every thing that he has thought, spoken and done in the world has been inscribed, so completely and particularly that not a single thing is lacking. This memory is the book of man's life, which is opened after death and in accordance with which he is judged. Many other things with regard to this memory, from actual experience, are set forth in Heaven and Hell 461-465).
[2] Secondly: But the Lord by means of His Divine providence continually foresees and arranges in order that evil may be by itself and good by itself, and thus the two may be separated. Every man is both in evil and in good, in evil from himself, and in good from the Lord; nor can he live unless he is in both; for if he were in self alone and thus in evil alone he would have nothing of life; and if he were in the Lord alone, and thus in good alone, he would have nothing of life, for in such a state of life he would continually gasp for breath like one suffocated, or like one in the agony of death; while in the former state of life he would become extinct; for evil apart from any good is in itself dead; consequently every man is in both; with the difference that in the one case man is interiorly in the Lord and exteriorly as it were in himself; and in the other case is interiorly in himself, but exteriorly as it were in the Lord; and such a man is in evil, while the former is in good; although each is in both. The evil man is in both for the reason that he is in the good of civil and moral life, and also outwardly in some good of spiritual life, besides being kept by the Lord in rationality and liberty, that he may be capable of being in good. It is by such good that every one, even a bad man, is led by the Lord. From all this it can be seen that the Lord keeps evil and good separate, so that one may be interior and the other exterior, thus providing against their being mixed together.
[3] Thirdly: But this cannot be done if man acknowledges the truths of faith and lives according to them, and afterwards withdraws from and denies them. This is clear from what has already been said, first, that all things that a man thinks, says, and does from the will are appropriated to him and remain; and secondly, that the Lord by His Divine providence continually foresees and arranges that good may be by itself and evil by itself, and that the two may be separated. Moreover, they are separated by the Lord after death. From those who are interiorly evil and outwardly good the good is taken away, and thus they are left to their evil. The reverse takes place with those who are interiorly good, but outwardly, like other men, have sought to gain riches, have striven for dignities, have taken delight in various worldly interests, and have favored certain lusts; for with such good and evil have not been mixed together, but have been kept separate like internal and external; thus while in external form they have been in many respects like the evil, they have not been so internally. But with the evil who in external form have presented the same appearance as the good in piety, worship, words, and works, while in internal form they have been evil, the reverse is true; with such also evil is kept separate from good. But in those who have acknowledged the truths of faith and lived according to them, and have afterwards passed over into the opposite and have rejected these truths, and especially if they have denied them, goods and evils are no longer separate, but are mixed together. For such a man has appropriated good to himself, and has also appropriated evil to himself, and thus has joined and mixed them together.
[4] Fourthly: Man then mixes together good and evil to such an extent that they cannot be separated. This follows from what has just been said. If evil could not be separated from good and good from evil it would be impossible to be either in heaven or in hell. Every human being must be in either one or the other; he cannot be in both; for he would then be at one time in heaven, and at another time in hell; and when in heaven he would be acting in accord with hell, and when in hell he would be acting in accord with heaven; thus he would destroy the life of all about him, heavenly life among the angels, and infernal life among the devils; whereby the life of all would perish. For each one must have his own life; no one lives in another's life, still less in an opposite life. For this reason, in every man after death, when he becomes a spirit or a spiritual man, the Lord separates the good from the evil and the evil from the good; the good from the evil in those who are interiorly in evil; and the evil from the good in those who are interiorly in good; which is according to His words:-
To every one that hath shall be given, that he may have more abundantly; but from him that hath not shall be taken away even that he hath (Matthew 13:12; 25:29; Mark 4:25; Luke 8:18; 19:26).
[5] Fifthly: Since good and evil must be separated in every human being, and cannot be separated in such a one, he is therefore destroyed in respect to everything truly human. Every one has what is truly human from rationality, in being able to see and to know, if he will, what is true and what is good; also in being able from liberty to will, think, say, and do it; as has been shown before. But this liberty with its rationality has been destroyed in those who have mixed good and evil together in themselves; for such from good are unable to see evil and from evil to recognize good, since the two make one; consequently they no longer possess rationality in its capability or power, nor therefore any liberty. For this reason they are like mere fantastic hallucinations, as has been said above; and they no longer appear like men, but like bones covered with some skin; and therefore when referred to they are not called "he" or "she," but "it." Such is the lot of those who in this manner mix together things holy and things profane. But there are other kinds of profanation that are not like this, and these will be considered in a following article.
227. Hae sunt causae, propter quas tale enorme existit, sed illae, quia in obscuro sunt ex ignorantia illarum, explicandae sunt, ut coram intellectu pateant. PRIMO. Quod quicquid homo ex voluntate cogitat, loquitur et agit, approprietur ei et remaneat, tam bonum quam malum; hoc ostensum 1est supra 78-81: est enim homini memoria externa seu naturalis, ac est memoria interna seu spiritualis; huic memoriae inscripta sunt omnia et singula quaecunque in mundo ex voluntate cogitaverat, loquutus est, et egerat, et tam omnia et singula, ut non desit quicquam; haec memoria est liber vitae ejus, qui post mortem aperitur, et secundum quem judicatur. De hac memoria plura in Opere de COELO ET INFERNO 461-465, ab ipsa experientia sunt adducta.
[2] SECUNDO. 2Sed quod Dominus per Divinam suam Providentiam continue prospiciat et disponat, ut malum sit per se, et bonum per se, et sic quod separari possint: Unusquisque homo tam in malo est quam in bono, in malo enim est a se, et in bono a Domino, et homo non potest vivere nisi sit in utroque, nam si in solo se esset et sic in solo malo, non aliquid vitae haberet, et si in solo Domino et sic in solo bono, nec aliquid vitae haberet, nam homo in Hoc vitae foret sicut suffocatus continue trahens animam, velut moribundus in agone; et in Illo vitae foret exstinctus, nam malum absque omni bono in se est mortuum, quare unusquisque homo in utroque est; sed differentia est, quod unus sit interius in Domino, 3et exterius quasi in se, ac alter interius in se, sed exterius quasi in Domino, et hic est in malo, et ille in bono, attamen uterque in utroque; quod etiam malus sit, est quia est in bono vitae civilis et moralis, et quoque exterius in aliquo bono vitae spiritualis; praeter quod a Domino teneatur in rationalitate et libertate, quod possit in bono esse; hoc bonum est, per quod omnis homo, etiam malus, ducitur a Domino. Ex his videri potest, quod Dominus separet malum et bonum, ut unum sit interius ac alterum exterius, et sic prospiciat ne commisceantur.
[3] TERTIO. Sed quod hoc non fieri possit, si homo primum agnoscit vera fidei, et vivit secundum illa, ac postea recedit ac negat illa: hoc patet a nunc dictis; ex primo, quod omnia quae homo ex voluntate cogitat, loquitur et agit, approprientur ei ac remaneant; et ex altero, quod Dominus per Divinam suam Providentiam continue prospiciat et disponat ut bonum per se sit, ac malum per se, ac separari possint: separantur etiam a Domino post mortem; apud illos qui interius mali sunt et exterius boni sunt, aufertur bonum, et sic relinquuntur suo malo; vicissim apud illos qui interius boni sunt, et exterius sicut alii homines conquisiverunt opes, ambiverunt dignitates, delectati sunt variis mundanis, et faverunt aliquibus concupiscentiis; apud hos tamen bonum et malum non commixta sunt, sed separata sicut internum et externum; ita in externa forma in multis similes malis fuerunt, non tamen in interna: vicissim etiam mali, qui in externa forma apparuerunt sicut boni, in pietate, cultu, loquela et factis, et tamen in interna forma mali fuerunt; apud hos quoque separatum est malum a bono. At apud illos, qui prius agnoverunt vera fidei, et vixerunt secundum illa, et postea in contrarium abiverunt, ac rejecerunt 4illa, et imprimis si negaverunt illa, bona et mala non amplius separata sunt, sed commixta; nam homo talis appropriavit sibi bonum, et quoque appropriavit sibi malum, et sic conjunxit et commiscuit illa.
[4] QUARTO. Quod tunc commisceat bonum et malum, usque adeo, ut non separari possint, sequitur ex nunc dictis; et si non separari potest malum a bono, ac bonum a malo, non potest esse in coelo nec in inferno; unusquisque [tamen] homo, vel in uno vel in altero erit; non potest esse in utroque, nam 5sic nunc foret in coelo, nunc in inferno, et dum in coelo ageret pro inferno, et dum in inferno ageret pro Coelo; ita destrueret vitam omnium qui circum illum 6sunt, vitam coelestem apud angelos, et vitam infernalem apud diabolos, ex quo vita cujusvis periret; nam vita cuivis erit sua; non vivit quisquam in vita aliena, minus in opposita. Inde est, quod Dominus apud omnem hominem post obitum, dum fit spiritus seu homo spiritualis, separet bonum a malo ac malum a bono; bonum a malo apud illos qui interius 7in malo sunt, ac malum a bono apud illos qui interius in bono sunt; quod est secundum Ipsius verba, "Omni habenti dabitur ut abundet, et ab eo qui [non] habet, etiam quod habet auferetur," Matthaeus 13:12; 25:29. Marcus 4:25, Lucas 8:18; 19:26.
[5] QUINTO. Quia bonum et malum apud unumquemvis hominem separanda sunt, et apud talem separari nequeunt, quod ideo quoad omne vere humanum destruatur: vere humanum est cuivis ex Rationalitate, quod possit videre et scire, si vult, quid verum et quid bonum, et quoque quod possit ex Libertate velle, cogitare, loqui et facere id, ut prius ostensum est; sed haec libertas cum sua rationalitate destructa est apud illos, qui apud se commiscuerunt bonum et malum, nam illi non possunt ex bono videre malum, nec ex malo cognoscere bonum, unum enim faciunt; inde illis non rationalitas in facultate seu in potentia est amplius, et inde nec aliqua libertas: quae causa est, quod sint sicut mere deliria phantastica, ut supra dictum est, et non magis appareant ut homines, sed ut ossa aliqua cute obducta, et inde cum nominantur, non dicuntur ille aut illa, sed illud: talis sors est illis, qui hoc modo commiscent sancta prophanis: at sunt plura prophanationis genera, quae usque non talia sunt; de quibus in subsequenti Articulo.
Footnotes:
1 Prima editio: ostensu [inverted "m"]
2 Prima editio: SEDUNDO.
3 Prima editio: Domlno,
4 Prima editio: rejecernnt
5 Prima editio: et
6 Prima editio: illlum
7 Prima editio: in interius