413、但为了让我知道天堂和天堂喜乐的性质，我在很长一段时间内经常被主允许去感知天堂之乐。虽然通过活生生的经历，我能知道它们是什么样的，但我根本无法描述它们。不过，为了能形成对它们的一些概念，仍然谈一谈它们。天堂的欢乐就是无数快乐和喜乐的一种情感，这些快乐和喜乐在一起共同呈现出某种普遍的东西，也就是由无数情感和谐一致的普遍情感，所包含的无数情感只能模糊地而不明显地被感知，因为感知是最为普遍的（总体的）。尽管如此，我还是被允许觉察到其中有无数的事物处在永远也无法描述的秩序中，那些无数的事物好像是从天堂的轶序中流出来的，而这秩序就在具体的情感、甚至是在最细微的情感中，以至于这些具体的情感仅仅作为一个最笼统的总体、依照体验者（主体）的感知能力而被显现和被感知。总而言之，每一种总体（普遍）情感都包含着以最有序的形式排列的无限情感，其中没有一样事物不是活生生的，也没有一样事物不从至内层感染、影响一切事物。因为天堂的喜乐从至内层发出。
我也感知到，喜悦和狂喜发自内心，最温柔地穿过所有最深处的纤维，并从中扩散到纤维束中，带着至内在的快乐感，如此的快乐，以至于纤维似乎不是别的，无非就是快乐和狂喜本身。由此所感知和感受到的一切，同样地活生生地充满了幸福。肉体的快感与这些喜乐相比，就像粗糙、刺鼻的灰尘与是纯净、至柔的辉光相比。我注意到，当我希望把我的所有快乐都传给别人时，一种更内在、更充分的快乐源源不断地涌进来取代了它。我越希望做得多，流入的就越多。我感知到这是出于主。
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413. 为叫我能获知天堂和天堂喜乐的性质, 主常许我长时间地感受天堂喜乐的快乐. 我虽能通过活生生的经历确切地了解它们, 但根本无法描述出来. 然而, 为了能形成对它们的某种观念, 仍有必要说一说. 天堂的喜乐就是无数欢喜和快乐的一种情感或效果, 这些欢喜快乐联结起来, 呈现为某一种总体事物, 就是包含无数和谐情感的一个整体或统一的情感; 这无数情感只能模糊, 不能分别清晰地进入意识, 因为意识是最笼统的. 但我仍能察觉它里面有无数元素, 这些元素被排列得如此美妙, 以至于根本无法描述. 这些无数元素的品质是从天堂的秩序流出的; 而这种秩序就居于细微的情感, 甚至最细微的情感. 这些情感仅仅作为一个最笼统的整体, 照主体的接受能力而显现并被感受到.
总而言之, 每个总体情感都包含以最有序的形式被排列的无限情感, 其中没有一样事物不具有生气, 也没有一样事物不从至内层感染一切事物; 因为天堂的喜乐从至内层发出. 我还发觉, 天堂的极乐和狂喜似乎出自我的内心, 经由一切至内在的纤维以最柔和的方式扩散, 从这些纤维扩散到纤维束, 并伴随着如此至内在的快乐感觉, 以致纤维似乎无非是极乐和狂喜, 我所察觉和感受到的一切似乎因幸福而活过来. 肉体快感的喜乐与这些喜乐相比, 就像粗鄙, 呛人的灰尘与纯粹, 柔和的清风相比. 我发现, 当我想把我的所有快乐都传给别人时, 一种更内在, 更充分的快乐源源不断地涌进来取代了它. 我越想这样做, 所流入的就越多; 我察觉这是出于主.
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413. 為讓我瞭解天國和天國之樂的特質, 主許我長時間地感受天國之樂。我有確切的體驗, 因為那是活生生的經歷。但是我無法給予描述, 只能略作說明, 以提供一些概念。我感覺到無數的快樂組成一個快樂, 無數的情感和諧地組成一個情感。對此我沒有精細的意識, 只有模糊的意識, 十分籠統。但我還是能啟覺察, 其中有無量的元素十分美妙地排列組合, 美到無法描述。這無量的元素照天國的樣式流動, 每個細微的情感都有該樣式蘊含其中。這些情感被感受為一個總體, 與體驗者的覺受能力保持一致。總而言之, 每個總體都由無量的元素按完美的樣式組合而成, 它們都帶著活力, 影響至深, 因為天國之樂正是發自心靈深處。
我還注意到, 天國之樂似乎是從我心發出, 經內部神經隱約地傳播, 然後進入神經束, 賦予我至深的快樂感受, 乃至每一條神經似乎就是快樂本身。我所感受的一切都帶著活力, 充滿極樂。相比之下, 肉體的快樂好像粗鄙而令人厭煩的灰塵, 天國的快樂則好像純淨而柔和的清風。
我注意到, 當我想要把全部的快樂傳遞給另一位時, 就有更深沉更完滿的快樂不間斷地流入。我越希望這樣做, 它就注入得更多。我察覺出這是出於主。
413. To enable me to know what heaven and heavenly joy are and what their quality is, though, the Lord has allowed me to feel the pleasures of heavenly joy often and at length. Because this was living experience, I may indeed know about them, but there is no way to describe them. Still, something should be said in order to provide at least some notion about them. There is an effect of countless pleasures and joys that unite to present a single something, a unity or united affection that contains a harmony of countless affections that do not come through to consciousness individually, only vaguely, because the consciousness is so very general. It was still possible to perceive that there were countless elements within it, so beautifully arranged as to defy description. The qualities of those countless elements flow from the very design of heaven; and this kind of design is resident in the very least affections, affections that are manifest and perceived only as a very general unity, depending on the perceptive ability of the subject. In a word, there are infinite elements in a most intricate form in every general entity, and there is nothing that is not alive and does not affect everything even at the very center, since heavenly joys emanate from the very center.
I have also noticed that heavenly joy and delight seemed to be coming from my heart, spreading very subtly through all my inner fibers and from there into the gatherings of fibers with such a profound sense of pleasure that my fibers seemed to be nothing but joy and delight, and everything I perceived and felt was alive with bliss. Next to these joys, the joy of physical pleasures is like crude and irritating dust compared to a pure and gentle breeze.
I noticed that when I wanted to convey all my pleasure to someone else, a deeper and fuller pleasure flowed in ceaselessly in its place. The more I wanted to convey it, the more it flowed in; and I perceived that this was from the Lord.
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413. But that I might know the nature of heaven and heavenly joy I have frequently and for a long time been permitted by the Lord to perceive the delights of heavenly joys; but while I have been enabled to know by living experience what they are, I am not at all able to describe them. Nevertheless, that some idea of them may be formed, something will be said about them. Heavenly joy is an affection of innumerable delights and joys, which together present something general, and in this general, that is, this general affection, are harmonies of innumerable affections that come to perception obscurely, and not distinctly, because the perception is most general. Nevertheless, I was permitted to perceive that there were innumerable things in it, in such order as can never be described, those innumerable things being such as flow from the order of heaven. The order in the particulars of the affection even to the least, is such that these particulars are presented and perceived only as a most general whole, in accordance with the capacity of him who is the subject. In a word, each general affection, contains infinite affections arranged in a most orderly form, with nothing therein that is not alive, and that does not affect all of them from the inmosts; for heavenly joys go forth from inmosts. I perceived also that the joy and ecstasy came as from the heart, diffusing most softly through all the inmost fibres and from these into the bundles of fibres, with such an inmost sense of delight that the fibre seemed to be nothing but joy and ecstasy, and everything perceptive and sensitive therefrom seemed in like manner to be alive with happiness. Compared with these joys the joy of bodily pleasures is like a gross and pungent dust compared with a pure and most gentle aura. It has been noticed that when I wished to transfer all my delight to another, a more interior and fuller delight continually flowed in in its place, and the more I wished this, the more flowed in; and this was perceived to be from the Lord.
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413. But that I might learn the nature of heaven and heavenly joy I have frequently and for a long time been permitted by the Lord to perceive the delights of heavenly joys; but while I have been enabled to know by living experience what they are I am not at all able to describe them. Nevertheless, that some idea of them may be formed, something shall be said about them. Heavenly joy is an affection of innumerable delights and joys, which together present something general, and in this general, that is, this general affection, are harmonies of innumerable affections that come to perception obscurely, and not distinctly, because the perception is most general. Nevertheless I was permitted to perceive that there are innumerable things in it, in such order as cannot be at all described, those innumerable things being such as flow from the order of heaven. The order in the particulars of the affection even to the least, is such that these particulars are presented and perceived only as a most general whole, in accordance with the capacity of him who is the subject. In a word, each general affection contains infinite affections arranged in a most orderly form, with nothing therein that is not alive, and that does not affect all of them from the inmosts; for heavenly joys go forth from inmosts. I perceived also that the joy and ecstasy came as from the heart, diffusing most softly through all the inmost fibers, and from these into the bundles of fibers, with such an inmost sense of delight that the fiber seemed to be nothing but joy and ecstasy, and everything perceptive and sensitive therefrom seemed in like manner to be alive with happiness. Compared with these joys the joy of bodily pleasures is like a gross and pungent dust compared with a pure and most gentle aura. I have noticed that when I wished to transfer all my delight to another, a more interior and fuller delight continually flowed in in its place, and the more I wished this, the more flowed in; and this was perceived to be from the Lord.
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413. Sed ut scire possem, quid et quale caelum et caeleste gaudium, saepe et diu a Domino datum est percipere jucunditates gaudiorum caelestium; quare, quia ab experientia viva, possum scire, sed nusquam describere: ast ut solum idea eorum habeatur, aliquid dicetur. Est affectio jucunditatum et gaudiorum innumerabilium, quae commune quoddam simul sistunt, in quo communi, seu in qua communi affectione, sunt innumerabilium affectionum harmoniae, quae distincte non perveniunt ad perceptionem, sed obscure, quia communissima perceptio usque percipere datum est, quod innumerabilia inessent, ita ordinata ut describi nusquam possint; innumerabilia illa, qualia, ex caeli ordine fluunt. Talis ordo est in affectionis singulis et minimis, quae modo ut communissimum unum sistuntur et percipiuntur secundum capacitatem ejus qui subjectum: verbo, infinita in ordinatissima forma insunt cuivis communi, et nihil non vivit, et afficit, et quidem omnia ab intimis, nam gaudia caelestia ab intimis procedunt. Perceptum quoque, quod gaudium et delicium sicut a corde veniret, se diffundens mollissime per omnes fibras intimas, et inde in fibras congregatas, cum tali jucunditatis intimo sensu ut fibra sit quasi nihil nisi gaudium et delicium, et omne perceptivum et sensitivum inde similiter, vivens ex felicitate: voluptatum corporis gaudium, ad illa gaudia, est sicut crassus et pungens grumus respective ad puram et lenissimam auram. Observatum est, quod cum omne meum jucundum vellem transferre in alterum, influeret continue jucundum loco ejus interius et plenius quam prius; et quod quantum hoc vellem, tantum influeret: et perceptum est. quod hoc a Domino.