2873# 天堂的自由源于对良善和真理的情感，而地狱的自由则源于对邪恶和伪谬的情感。这两种自由之间的巨大差异可以从以下现象中清晰地看出：
当天堂中的天使们仅仅是想到那种源于对邪恶和伪谬的情感的自由，也就是源于自我之爱和对世俗贪恋的欲望时，他们就会立即感到内心的痛苦。相反，当邪恶的灵稍微想到源于对良善和真理的情感的自由，即源于相互之爱的渴望时，他们也会立即陷入痛苦之中。
令人惊讶的是，这两种自由是如此对立，以至于自我之爱和世俗贪恋的自由对良善的灵来说就如同地狱一般。反之，爱主和相互之爱的自由对邪恶的灵来说则如同身处地狱。
正是因为这种鲜明的对比，在来生，所有灵都根据他们所追求的自由而被区分开来。这种区分实际上也就是根据他们的爱和情感，以及由此产生的生命快乐来划分。因为生命本质上就是一种快乐的体验，而这些快乐无非就是爱的情感。
2873、对良善和真理的情感所产生的天堂自由距离对邪恶和虚假的情感所产生的地狱自由何等遥远，从以下事实清楚看出来：一想到诸如来自对邪恶和虚假的情感，或也可说，来自爱自己和爱世界的欲望的那种自由，天上的天使就立刻陷入深深的痛苦；而另一方面，一想到诸如来自对良善和真理的情感，或也可说，来自相爱的渴望的那种自由，恶灵就立刻遭受极度痛苦。说来令人惊讶，这种自由与那种自由如此对立，以至于爱自己和爱世界的自由对善灵来说，就是地狱；相反，爱主和相爱的自由对恶灵来说，也是地狱。因此，在来世，所有人都是根据其自由的种类，或也可说，根据其爱与情感，因而根据其生活的快乐，也就是说，根据他们的生活来划分的，因为生活无非是快乐，而这些快乐无非是来自爱的情感。
Potts(1905-1910) 2873
2873. How far distant heavenly freedom (which is from the affection of good and truth) is from infernal freedom (which is from the affection of evil and falsity), is evident from the fact that when the angels in heaven merely think about such freedom as is from the affection of evil and falsity, or what is the same, from the cupidities of the love of self and the world, they are immediately seized with internal pain; and on the other hand, when evil spirits merely think about the freedom which is from the affection of good and truth, or what is the same, from the desires of mutual love, they at once come into anguish; and what is wonderful, so opposite is the one freedom to the other, that the freedom of the love of self and the world is hell to good spirits; and on the other hand, the freedom of love to the Lord and mutual love is hell to evil spirits. Hence all in the other life are distinct according to their kinds of freedom, or what is the same, according to their loves and affections, consequently according to the delights of their life, which is the same as according to their lives; for lives are nothing else than delights, and these are nothing else than affections which are of the loves.
Elliott(1983-1999) 2873
2873. Just how far removed heavenly freedom is which flows from the affection for good and truth from the freedom of hell which flows from the affection for evil and falsity becomes clear from the fact that angels in heaven are instantly seized by pain within at the mere thought of such freedom as flows from the affection for evil and falsity, or what amounts to the same, from the desires that belong to self-love and love of the world. And conversely at the mere thought of the freedom that flows from the affection for good and truth, or what amounts to the same, from the desires that belong to mutual love, evil spirits instantly feel intense pains. And what is remarkable, the one type of freedom is so much the contrary of the other that for good spirits the freedom which goes with self-love and love of the world is hell, while conversely for evil spirits the freedom that goes with love to the Lord and with mutual love is hell. Therefore all in the next life are distinguished according to their different kinds of freedom, or what amounts to the same, according to their different kinds of love and affection, and consequently according to their delights of life, which is the same as saying according to their lives, since people's lives consist in nothing else than delights, and these delights in nothing else than the affections which go with people's loves.
Latin(1748-1756) 2873
2873. Quantum distat liberum caeleste, quod est ex affectione boni et veri, a libero infernali, quod est ex affectione mali et falsi, constare potest inde quod angeli qui in caelis, dummodo cogitant de libero tali quod est ex affectione mali et falsi, seu quod idem, ex cupiditatibus amoris sui et mundi, ilico corripiantur dolore interno; et vicissim, cum spiritus mali modo cogitant de libero quod est ex affectione boni et veri, seu quod idem, ex desideriis amoris mutui, ilico in angores veniunt; et mirum, ita oppositum est unum liberum alteri ut liberum amoris sui et mundi sit spiritibus bonis infernum, et vicissim, liberum amoris in Dominum et amoris mutui sit spiritibus malis infernum: inde distincti sunt omnes in altera vita secundum libera, seu quod idem est, secundum amores et affectiones, consequenter secundum jucunda vitae, quod idem est ac secundum vitas; nam vitae non aliud sunt quam jucunda, et haec non aliud quam affectiones quae sunt amorum.